A Rumour of wars among the times and signs of peace. A SERMON PREAched at Hamsted, in Middlesex, the 6. of September 1608. By William Bailey. Psal. 37.37. Mark the upright man, and behold the just; for the end of that man is peace. AT LONDON Printed by G. E. for Ed. Blount, and William Barret. To the truly religious, and most virtuous Lady, the Lady ANNE WAADE, wife to the Right-worshipful, wise and learned, Sir WILLIAM WAADE Knight, Lieutenant to the Kings most excellent Majesty, in his highness Tower of London: grace, mercy, and peace, from God our Father, and from our Lord jesus Christ. MADAM. The Princely Prophet complaineth in many of the Psalms, of the prosperity and peace of wicked men. He set his eyes upon their outward welfare, but considered not their woeful case, their inward fears and torments; until he went into the Sanctuary of God, and then he understood the estate, and end of such men, to be wretched and miserable. And surely, howsoever a senseless security, and dullness (by the just judgement of God, blinding their eyes, and hardening their hearts) over-layeth and smoothereth them, as the Harlot her Child. 1. King. 3. chapter, so that they remain (as it were) stark dead, without any prick of conscience, eating and drinking, dancing and singing, laughing and sporting, as that lewd Generation immediately before the flood; 2. Cor. 5.12. yet their rejoicing is only in the face (as Paul speaketh) not in the Heart, and their conscience shall bark, (at farthest) in the unwelcome day of their death, when the remembrance of their licentious and wicked life past, shall sting them like a Scorpion. Well therefore may the judgement of the conscience for a while, be suspended, but it can never be * Semper virgines furiae. corrupted; and well may wicked men, by their countenance, credit, and authority, escape the hands of man in this life, but they can never be freed from the fear of the wrath of God, that shall seize upon them in the life to come. It is good therefore that every man (while it is to day) seek out, and provide for his safety and best estate: for he is like to have an ill day of it, that taketh up arms against God. There is no wise man, going about to make war against a King (saith our Saviour) that sitteth not first down, and taketh counsel whether he be able with ten thousand, to meet him that cometh against him with twenty thousand. If a man could muster all his sins, and set down the number of them, they would amount indeed to very many thousands, but here's the mischief, they are all suspected and falsehearted Soldiers, and even Martial Policy requires, that they be dismissed, and discharged the field, and for his virtues, they are so few, and so insufficient, that they shall never dare to abide the brunt: there remains therefore unto him only this, that while this revenging GOD is yet a far off, he send an embassage, and desire conditions of peace. Something (MADAM) I have delivered in this small Treatise, to this purpose. I must not here enlarge it, lest I be said, to pass the nature, and exceed the measure of an Epistle. What ever it be, I humbly present it to your good Ladyship, as an acknowledgement of my bounden duty, and service unto Master Lieutenant, and yourself. The Lord recompense your careful respect of my weak estate, with eternal blessings: for I may say of you, as the Apostle Saint Paul of Onesiphorus; 2. Tim. 1.16. You have been a continual refreshing unto me, since the time of my great distress, and exile (as I may speak) from the * Stapleford Abbot in Essex Place and People of my wishes and desires. I preached this Sermon (as your Ladyship may understand) at the Baptizing of your younger Son Master JEAMES, upon whom it pleased the King's Majesty, to bestow his own name, that it might always remain, as an undoubted token and pledge of his gracious favour unto you both, and as a witness unto your Son for after times, that his princely will and pleasure is, (if he shall carry and behave himself as is fit for the Godson of so learned, gracious, wise, and valorous a Prince) to advance him to such places of dignity, as shall serve both for the exercise and employment of his virtues, as also for the reward of their deservings. And now I beseech the God of mercy, for ever to regard you and all your children (Branches of excellent hopes) with the eyes of his tender mercy & compassion, that the signs of his unspeakable love and kindness, may always rest upon your souls and bodies in this life, to assure you more and more of that most blessed, glorious, and immortallestate, in the life to come. Your Lady ships most affected, and most humbly devoted in all duty and service: WILLIAM BAILEY. A Rumour of wars among the times, and signs of peace. ISAIAH. 48.22. There is no peace, saith the Lord, unto the wicked. THey that wear soft clothing, a Math. 11.8. (saith our Saviour) are in King's houses, Et mollibus vestiuntur (saith Gregory) qui adulationibus & làudibus delectantur, Gre: magnus. they are softly clothed that love to be flattered and commended: I am not this prophet, nor the son of this Prophet, if he have not well said, he is old enough, let him answer for himself. Surely a bold Gloss it is, but he was a great man, and an aged, therefore for once, let him go. But b Amos. 7.12.13. oh thou Seer, go far enough, into the land of judah, and Prophesy there, if thou wilt, Prophesy no more at Bethel, thou wert best. Alas what a misery were this, if I should find it thus? for c jer. 15.10. woe is me my Mother, thou hast borne me a contentious man, that cannot flatter. The Lord indeed d Isai. 57.19. createth the fruit of the lips to be peace: but shall I e jer. 6.14. heal the hurt of God's people with sweet words, and say, Peace, peace, when there is no peace? God forbidden! If f Gen. 4.7. thou do well, there is pardon, and a peaceable acceptance; but if wickedly, flatter not thyself with the name of peace, for there is no peace saith the Lord unto the wicked. I have digged deep, and laid my foundation upon this Rock, (GOD bless and prosper the rest of the building:) and thus (Right Honourable) ye shall find it written in the eight and fortieth Chapter of the prophesy of Isay, and the last verse. There is no peace, saith the Lord, unto the wicked. When the Ark of the covenant of the Lord, came into the Host of Israel, the people g 1. Sam. 4.5. shouted a mighty shout, so that the earth rang again, and yet for all that, there fell of Israel by the sword of the Philistines thirty thousand footmen, in that battle. The error, I take it was this: they could not, or would not distinguish betwixt the sign, and the thing signified; between the favourable assisting presence of God, and the outward and visible token thereof. The Ark was there, and the Priests were there, and a Verse 7. woe unto us (said the Philistims) God is come into the Host; and yet the Lord was not there. Templum Domini, Templum Domini, the temple of the Lord, the temple of the Lord, say the jews in the 7. of jeremy the 4. verse: This is the Temple of the Lord, as if all had been well, and so sure, that the Lord could not have been displeased with them, so long as the Temple stood among them. This Leaven of the jews, is fallen unhappily into the jump of the Gentiles and the k Rom. 11.17.21. wild Olive tree that is grafted in, hath drunk of the unsavoury liquor of the natural branches, that were broken off. It is good, that we say, Lord, Lord, yet not a Math. 7.21. every one that saith Lord, Lord, shall enter into the Kingdom of Heaven. It may prove a good beginning to confess with the mouth, but b Rom. 10.9. thou canst not be saved, unless also thou believe with thy heart. David, in the presence of Saul, calleth Goliath, c 1. Sam. 17.36. an uncircumcised Philistin, and yet saul's estate, was as wretched, and desperate, though circumcised; so true it is, that Paul speaketh, Galatians 6.15. neither circumcision availeth any thing, nor uncircumcision, but a new creature. We have the word of God, (as it were) the Ark of his Covenant, the Preachers also of this blessed word, the levites and the Priests. We have the Sacraments of God, the Seals of this Covenant, and the Pledges, of his reconciliation and peace, towards us; and yet notwithstanding all this, the Lord God may have a controversy with us, and we may be far from peace. Thus have we made inquiry, and thus have we found it out, it is the doctrine of the ancient, even of the b Dan. 7.9. Ancient of days, as Daniel speaketh. Let us weigh it well, and search out the causes: for that (in a time of peace, when the precious word of GOD, and the holy Sacraments of GOD, which are the flags (as it were) and Ensigns, of his love and kindness toward us) that there should be jars (I say) and contentions, & rumours of wars; this is strange in deed, and it concerns us very much to understand it. This Text aims at this mark, & will guide us to this knowledge, let us gird up the loins of our minds, and take our staves in our hands, observe her footsteps and follow after her. There is no peace, saith the Lord. etc. This Prophet began to prophesy, under the reign of Vzziah, or Azariah King of judah; who (as we read in 2. Kings 15. cap. 5. verse) was suddenly smitten with a leprosy, for usurping the Priest's office, He prophesied under four Kings, so we find in the first Chapter of this book and other Stories of the Church do tell us, that he died under the fift, not a natural but a bitter, and violent death; being by the bloody command of Manasses, sawn in sunder, with a wooden Saw, after he had prophesied, unto the people of the jews, g Under, jotham, 16. and under Ahaz, 16. under Hezechiah, 29. these numbers make 61. how many years he prophesied under Azariah the Scriptures tell us not, of his labours under Manasses they are utterly silent. threescore years, and more. His birth was noble, the Son of Amos, Brother (as it is probale) of King Amazias, his eloquence admirable, in a high and lofty phrase of speech, as he that can read him in the original may easily perceive, and hence it is (saith Hierome) t Prologue. in Isaiam. ut prae caeteris florem sermonis eius, translatio non potuerit conseruare, that the translation could not retain the grace of the words of this Prophet's discourse. There is not one, among the Prophets of the old Testament, that speaketh so evidently, and pleinely, of the Mosstah, and his sufferings, as this one doth, so that indeed (as the same father saith) Non tam Propheta dicendus sit, quam evangelista, he may rather be named an evangelist, than a Prophet: for he (many hundredth years before CHRIST'S Incarnation) so clearly laid down, the whole mystery of Christ, and our redemption, ut non putes de futuro vaticinari, sed de praeteritis historiam texere, that he seemed, rather to have published an history unto the world, of things past, then to have prophesied of things to come. The prophesies contained in this book, may (not unfitly) be distributed into these two kinds, legal and evangelical; the legal prophecies are such, as are denounced against the jews, or against the enemies of the jews. Against the jews, many afflictions for their rebellion, & namely, bondage and captivity, under the Babylonians. Against the enemies of the jews, dissipation and perpetual destruction. The evangelical Prophecies, consist partly of their delivery from that Babylonian captivity, partly of the election, counsel, and gracious covenant of GOD, of the sufferings of Christ, and his glory, of the preaching of the Gospel, and the calling of the Gentiles. This verse which I have read unto you, is part of a legal prophesy, denouncing a heavy judgement, against all wicked persons, as well jews, as Babylonians, and Gentiles, of what estate or condition soever. I will not stand, in many words to declare, the coherence of this verse with the former. Briefly, thus much I will teach of that point. It is the conclusion of one entire Sermon of this Prophet, continued from the beginning of the 44. cap. hitherto; the general subject whereof, is, the reversion or return of the jews out of the captivity of Babylon. These words the Prophet useth, as a forcing argument to that purpose, namely to persuade the people to departed from thence with speed: exite á Babilonia, fugite á Chaldaeis: go out of Babel, fly from the Chaldeans, saith Isaiah, in the twenty verse of this Chapter. Now in as much as by that bodily captivity, is signified there spiritual servitude, and bondage under sin; therefore the Prophet with their departure from that, would also, and principally intimate their flight from this; namely from sin, and from the companions, or rather slaves of sin. This the Prophet jeremy in his 51. Chap. and 6. verse, delivereth more plainly, Flee out of the midst of Babel, and deliver every man his soul, be not destroyed in her iniquity. Thus much of the words, as they have their dependence of the matter that goeth before: now we will consider of them absolutely, without relation, and as they are in themselves. There is no peace. etc. This Text hath the virtue, and full force of a Syllogism; for howsoever the parts of the Syllogism stand not here distinguished, yet are they necessarily included, and the arguments that make for the deduction of a sound conclusion, out of the Premises, plainly expressed. For the better explanation of this, you must conceive the question thus, An pax sit impijs, whether the wicked have peace; it is concluded in this Text, that they have no peace, the medium concludendi, or proof of this, is an argument à divino testimonio, that is, from the witness or testimony of Gods own mouth: the Lord hath spoken it, therefore the wicked have no peace; there is no peace, saith the Lord unto the wicked. Ye see then that this conclusion is negative, the extremes whereof are two perpetual contraries, and therefore cannot possibly be affirmed one of another but denied. For as white cannot be affirmed of blackness, nor light of darkness, no more can true peace, of sin and wickedness. The argument drawn from the divine testimony, is used here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is to say, by way of pre-ocupation, or prevention, and it argueth the infidelity of the heart of man, in this point, and his gross and beastly error. As if the Prophet had thus said; How soever the wicked and carnal men of this world, because they live in prosperity, and have of all things in abundance, suffering no outward affliction, nor misery, do conceit themselves to be seated in a kind of perfect peace, and therefore can hardly be drawn to entertain an other doctrine, and to believe a contrary assertion: yet the Lord God of Heaven and Earth, who is wisdom itself, he knoweth it, and who is truth itself, he hath pronounced it, that they have no peace: and therefore howbeit, they flatter themselves with outward shows and shadows, yet in truth they have no part of the substance, there is no true peace unto them. Sin is an ill Master that giveth his servants no rest, an evil, and ingrateful Guest, who the more he is welcomed, and the better entertainment he hath, the more he vexeth and disquieteth his Host: so that as Eliah said unto Achab. r 1. Kin. 18.18 It is thou that troublest Israel; so may every man reply upon his sin, it is thou that troublest me: oh that I had peace in my soul! but alas thou wilt not suffer me. Wicked men have no peace, not because they are men, for so the Lord cherisheth them, and favoureth them, but because they are wicked men, and this is a main reason, that the Spirit of God layeth down in this Text, why there can be no peace unto the wicked. There is nothing but sin that maketh a man unhappy; for there is nothing that separateth man from his God, but sin, and if man because of sin, be separated from his GOD, the GOD and Prince of peace: how can there then be peace unto that man? Man in the day of his innocency, had a twofould peace, saith Bernard: nec intus pugnae, nec foris timores, he had neither strife within, nor fears without. The Flesh offered not to lay his foul hands upon the Spirit, thence arose his inward peace, and hence (partly) was his peace with GOD, and from this peace, sprang that outward, even peace with all the creatures of God. But so soon as the Devil had corrupted him, and that he had subscribed, with hand, and heart unto rebellion; he lost his peace with the creatures, and hid himself from God. s Gen. 3.10. I heard thy voice in the Garden, and was afraid, KI GNEIROM ANOKI, because I was naked. The garment of righteousness, the rob of his former integrity and holiness, was plucked from his back, and now there was nothing to be seen, but a naked man, wounded with sin, and infected with the leprosy of iniquity: no marvel then though he were afraid, Multa miser timeo (saith the Poet) quia feci multa proterué, I fear much, because I offend much: where sin goeth before, there fear followeth, and where this fear hath got the place, there is no room for peace. Cain, after he had bathed his hands in his brother's blood, and that he felt himself spoiled of the peace that he had with God: he was possessed, (and not without just cause) with an exceeding fear, lest the creatures also, should make war against him. Behold (saith he) thou hast cast me out this day, from the face of the earth, and from thy face shall I hide myself, and I shall be a vagabond and a wanderer in the earth, and so it shall come to pass, that every one that findeth me, shall kill me. In what a woeful taking was this wretched man after his sin? how were his thoughts troubled and perplexed: He had neither pacem pectoris, nor pacem corporis, neither peace within himself, nor peace without himself. I shall be hid from thy face (saith he) there he was rob of his inward peace, his peace with God: And every one that findeth me will kill me, here was he left naked of that outward peace, that he had with the creatures of God. Shall I need to lay before your eyes, a multitude of examples? Had Saul peace? had Achab peace? what peace had jefabell more than Zimri? had judas peace? nay let every jehoram inquire of his jehu, t 2. King. 9.22 Is it peace jehu? is it peace? and it shall answer him, What peace? what speakest thou of peace? so long as the fornications of thy mother jezabel, the transgressions of thine own wicked and rebellious heart, be in so great a number? It is well worthy our best observation, that may be gathered out of the words in the Original. The word Shalom, that signifieth peace, Heb. cometh of the Verb Shalah, which signifieth quiescere, or quietum esse, to be calm, still, or to be at rest. But the word that is here translated, the wicked, Reshagnim, is derived of Rashang, which hath a contrary signification, inquietum esse, or tumultuari, to be troubled and tossed up and down, like the water, and disquieted. This is the right taking and condition of the wicked man: his sins are like the bloustering winds, that cause the billows of his breast, so violently to rage and swell, that he can have no peace at all; and hence it is, that this our Prophet in his 57 chapter, compareth him unto the raging Sea, Verse. 20 that is beaten too and fro, and taketh no rest, but casteth up mire and dirt. But let us hear the Prophet David object: The wicked prosper, and increase in riches, Psal. 73.5.12. they are not in trouble as other men. Let us join the holy job complaining with him, that a job. 9.24. the earth is given into the hand of the wicked. And now what shall we answer unto these mighty witnesses? I answer with the saying of Bernard upon Cain; consolationem miseram, obtinent, quam quaerunt, they obtain the miserable comfort which they desire, but that true consolation and peace, which (above all things) is to be desired, they shall never obtain. When Cain had lost his peace with God; he besought him, that he might have, at the least, an outward peace; that he might not be forced to flee from place to place, as a vagabond to save his life. The Lord gave him a protection for his life, and granted him licence to possess the earth. In like manner, the ungodly men of the world, having lost that pacem aeternitatis, peace which abideth for ever, they nevertheless obtain at the hands of God, precario, by way of entreaty, pacem temporis, (as Hugo Cardinalis speaketh) that is to say, temporary and external peace, and an abundance of earthly things, more many times than their hearts do. But alas, small comfort can they reap out of these things, the end of which is bitterness: b Prou. 24.1. The heart of the wicked (saith Solomon) even in laughter sorroweth, and the end of his mirth is heaviness. It is well worthy your most Christian attention, which the Prophet jeremy debateth in the beginning of his 12. chapter. O Lord (quoth he) if I dispute with thee, thou art righteous, yet let me talk with thee of thy judgements. Wherefore doth the way of the wicked prosper? why are they at c So the word Shalu signifieth. peace that rebelliously transgress? why hast thou planted them? and why do they take root? why do they grow and bring forth fruit? Mark how the Prophet himself resolveth this question namely, that thou mayest pull them out like the beasts for the slaughter, and prepare them for the day of destruction. What joy is there in this prosperity? what comfort can there be in such a peace, that ruin, and destruction attendeth upon? What joy had Be●shatzer, in the plentiful and royal Banquet, that he made unto his thousand Princes? when in the midst of his cups, he beheld a hand, writing the sentence of his present downfall? His thoughts were troubled (saith the Text) his joints were loosed and his knees smote one against another. His company could not comfort him, nor the variety of his dishes, no nor the remembrance that he was a King, over many kingdoms and Provinces, could ease his thoughts, or bring any peace unto him. Take all the most pleasant delicates, that the Earth, the Seas, and the air may afford: let the wit and art of man work upon them, and make them as answerable unto the taste, as the heart of man can wish. Set them (together with all the delights, that may give satisfaction to the rest of the senses) set them I say before a man drawn out of the dungeon to execution; and bid him fall to, and eat his fill, and be merry. Will he glut himself thinkest thou? will he feed upon thy dainties? no doubtless, he will put his knife unto his throat, and refrain his appetite. And he will answer thee, I can take no delight in these things, because I perceive heavy times are growing upon me, and death and dissolution waiteth for me. Even thus it is with the wicked man: although his barns be full, and his presses overflow, though he have Mines of gold, and rivers of Oil; though he number his Oxen by thousands, and his Sheep by ten thousands: though he be as royally arrayed as Solomon, and far as deliciously as the rich Glutton: though he want no outward means, that may add one jot of joy and delight, to ravish the heart of a carnal and sensual man. How-so-ever he may seem for a time, to laugh and rejoice, and to surfeit himself with the sweetness of these things: yet if his heart be communed withal, and examined upon the point, it will answer; I find no peace in this abundance: they are but as Vinegar powered upon Nitre, and as Songs unto a heavy heart, I take no pleasure in them; for why I see always before my face, the fingers of a hand, writing bitter things against me. When all these things have their end, as they cannot long continue, when the un-wel-come and woeful time cometh, wherein they will forsake me, or that I must be taken away from them: there can (I see,) remain nothing unto me, but a fearful expectation of wrath, and the declaration of the just judgements of the Almighty GOD, against me for my sins. This is the force of an evil conscience, which as the Heathen Orator could say; is very great indeed; Cicero, pro Milone. ut paenam semper ante oculos versari putant, qui sunt rei magnorum scelerum, in as much, as they that are guilty of heinous offences, think their punishments to be evermore before their faces: therefore they spoke to good purpose, that called the conscience of men, fraenum et flagrum, a Bit, and a Whip. A Bit or Bridle that checketh the wicked man, admonisheth him of the foulness of his sin, and pulleth him backward, that he rush not headlong into it. A whip, that scourgeth, and tormenteth him, when he hath committed it. Let the Godless Epicures of the world, deride, and make a mock, of all the testimonies of God's providence; yet this one argument derived from the grief and horror of conscience, it is, so real, so evident, so manifest, that they shall never avoid it, nor delude it. Let Dionysius make a mock of all religion, yet this shall make him to tremble, and quake. This shall affright Caligula in his sleep by night, and pursue him with dreadful apparitions by day. The force of this shall make Nero to stab himself, and judas to hang himself. In a word where this conscience is, it will prove itself (as Ambrose speaketh) judicem et ultorem sceleris, Lib. 7. et 44. a judge, and a revenger of wickedness. It will not suffer the wicked heart, to be at rest and peace, but will follow him, from place to place with open outcries, with proclamations of wars, and deadly hostility. Hence it is, that the wiseman saith of the wicked, that he a Pro. 28.1. flieth when no man pursueth him: no there needs not the fierceness of man, when his own conscience taketh up arms against him. He shall fear, with the b 2 King. 7.6. Aramits, c Psal. 53.5. where no fear is (as the Psalmist speaketh). A noise (as it were) of horses and a rushing of Chariots shallbe in his ears: trepidabit ad arundinis umbram, the shadow of a Reed shall dismay him, yea as it is in Leviticus, d Levit. 26.36. the shaking of a leaf shall chase him, and he shall flee, as if he fled from the sword. Deut. 28. He shall say in the morning, oh that it were evening, and again at evening, oh that it were morning, for the fear of his heart, wherewith he shall fear, and for the sight of his eyes, which he shall see. Thus the scriptures describe the turbulent estate of a wicked and sinful man. What though the stranger shall wish thee peace, in the morning, when thou goest forth? and thy neighbours, and friends salute thee with peace? and though at thy return, thy family shall pray for thy peace? what if in the Church thou hear the word of peace? and receivest the Sacraments, which are the signs of peace? yet if thy heart lust after sin, if it be void of Religion, and spoiled of the grace of God; if thou have made a covenant with vanity, and smitten hands with iniquity, thou know'st, thou hast no peace; for thou hast a witness within thy breast, the will not lie (oh te miserum (saith Seneca) si hunc contemnis testem, miserable and wretched art thou, if thou contemn this witness) thy gnawing and barking conscience, that shall tell thee, there is no peace. It was a right worthy and excellent conceit of him, Bucholcer. that entitled this conscience a practical Syllogism, the Maiar proposition whereof is the law of God; the Minor and the conclusion, the application of the Thesis ad hypothesin, that is to say, of that law, unto a man's own particular person, approving good and condemning evil. As for example, the Prophet David, in his conscience reasoned thus: fornicators and adulterers God will judge, for it is written thou shalt not commit adultery, there's the law, and that makes the Proposition. But I am an Adulterer; therefore GOD will judge me: here's the application of that law unto his own person, and that makes up the rest of the Syllogism. But thou wilt say, if this be so, and if this kind of reasoning which no man is freed from, be the cause of horror and disquietness of mind, What peace can there be to any man living? seeing every man is sinful? and what peace, could David have in heart, more than Cain or judas? if his conscience concluded such bitter things against him. I answer with that of Paul Col. 2.14. that the hand writing of ordinances, that is contrary unto us, (which is the conclusion of an evil conscience) Christ jesus hath taken it out of the way, and fastened it upon his Cross. The law therefore remaineth still, for CHRIST k Math. 5.17. came not to destroy the law, but to fulfil it. And it serveth to the humbling of man's soul, that he may acknowledge his insufficiency, while he compareth his own weakness, and imperfection, with the strength & perfection which the law requireth: but that Chirographum, or hand writing, that indenteth judgements, & punishments, against the sons of men, which I call the particular application of an evil conscience, the precious blood of Christ jesus, hath defaced it and blotted it out. So that the law may say, He that sinneth shall die the death, yea and the dear Child of GOD, may assume, and answer, in the sorrow of his heart; it is I that greeviously transgress and sin; and yet the conclusion, shall not make against him, for his conscience shall prophesy unto him, as Nathan unto David: the Lord hath taken away thy sin. Hence it is that the Princely Prophet in the 32. Psalm, pronounceth that man blessed whose iniquity is forgiven, and whose sins are covered. Ber. lib. de conscientia. Non dixit (saith Bernard) quorum nullae inventae sunt, sed quorum remissae sunt iniquitates; non quorum nulla sunt, sed quorum tecta sunt peccata: the Prophet did not pronounce those blessed, in whom there is no iniquity found, but those, whose iniquities are remitted, not those who have no sin (for then our state were desperate) but those whose sins are covered. Thus have I framed (as briefly as I might) a Body of doctrine out of this Text: Your patience I beseech, until I breathe life into it, and then I'll commend you to the grace of God, who is only able to make it lively unto your souls. Art thou crushed under the burden of a troubled and accusing conscience? and art thou afraid that the peace of GOD is taken from thee, for the multitude of thy sins? what wilt thou now do? where wilt thou inquire for comfort, where wilt thou inquire for rest? grandis tribulatio, ubi nullus evadendi locus, saith Gregory, it is a very heavy, and grievous tribulation, from whence there is no way to escape, where there is no likelihood of liberty, no hope of delivery. If thou return to these outward helps, and seekest peace in earthly, and transitory things: behold there, afflictions will press thee down, cares will torment thee, a multitude of miseries will gaze upon thee, and cirumvent thee. For what true consolation lies there, in the pleasures of this life? and what is the joy that ariseth out of riches? shall they abide with us for ever? will they not take their wings and begun? Math. 13.22. are they not the thorns that choke the word of God in us, 2. Cor. 2.16. which the Lord hath appointed to be the sweet savour of life unto life, to all that shall be saved? breed they not more sorrow in their loss, than joy in their possession? what then remains but this? flee to CHRIST JESUS, the Fountaive of peace, the GOD of peace, the Prince of peace. Say hold upon him with the arm of a lively faith: let him not departed from thee, until he have blessed thee, until he say unto thy poor distressed soul, I am thy salvation. Again; Is this peace so excellent a thing? a peace that passeth all understanding? Is it a jewel of so precious and necessary use? that without it, the abundance of the riches, and of the delights of this world, are turned unto us, into gall and bitterness? and hath that heavenly Oracle pronounced; that this peace falls not to the lot of wicked men, and that because of their wickedness? what remaineth then, but that we make war with our sins, that we may have peace with GOD? He that hath peace with his sins, the Lord proclaimeth open war against him; that this war therefore may be turned into a happy peace, let us make war with our sins. Croesus' being taken captive of Cyrus, used this one reason to prefer peace before war, namely, because in the time of Peace, the children might bury their Parents, but in War, the Parents (with much heaviness) buried their children. But in this spiritual batteling, we may use the same argument, to prefer war before peace: because in peace our children and wicked offspring, (that is) our sins, bury us; whereas if we make war against them, we bury them. I know, I know, the Devil will persuade us, to play with our sins: but in the mean while, we may be such that they will not play with us, but as the youngmen played before Abner and joab, 2. Sam. 2.14.10. to take the life of our souls from us. They will say, as jael unto Sisera, judges. 4. Turn into us, and fear not: they will provide Milk for us: they will devise means to cover us, and to lull us a sleep, but the end of all this will prove a deadly stroke. They will come unto us as the crafty Gibeonists unto Iosuab. 9 joshuah and the Children of Israel, Verse. 11 with deceitful provision, and say, we willbe your servants, come and make a league with us: but we must provide a means, to keep them in subjection, Verse. 21 and make them Hewers of wood, and Drawers of water, at the least, or rather because we are not tied to keep our oaths and covenants with sins, let us take them, and their children by the heels, and dash out their brains against the stones. Exo If Moses had not slain that impure Egyptian, d. 2. the poor Hebrew, had had no rest. If those five wicked Nations had not been destroyed, before the jews had seated themselves, in the Land of Canaan, where had been their peace? Saul favoured Agag, but it was with the loss of his kingdom. Seeing therefore the case is so dangerous: let Agag be slain, yea let Achan be slain expel the Canaanites, kill the Epyptian. Let us slay our lusts, and concupiscence, mortify our flesh, resist the devil, destroy the wickedness of our gainsaying, and rebellious hearts. Oh how blessed shall we be, if we do thus? doubtless we shall possess our souls in peace, whiles we live, and end our days in the joy of the Holy Ghost. The portion of time, that is cut out for us, in this world is but short, and uncertain; And what a folly is it then, to live in such a sort, in which we dare not die? The house wherein our souls dwell, Ecelesi. 12. threateneth our ruin, on every side. The a Hands. keepers thereof do tremble, and the b Legs. strong men bow themselves: the c Teeth. Grinders cease, because they are few, and the windows of the eyes grow dim; seeing therefore, it cannot long continue, but fall it will, and must; let us be careful, to provide for ourselves, an other house, even the house of a quiet, and good conscience. Our body is but as a Tent or Tabernacle, which must be pitched, 1. Cor. 51. here and there, and removed from place, to place, in the warfare of this life: but our conscience, is our house and palace, in which, (when the troublesome warfare of this life, is at an end) we must take our rest; Berinthia de interiori Domo. therefore he warreth well indeed (as Bernard speaketh) that so fighteth in his body against sin, that he also, build up an house of peace, and comfort, for his soul. Thus have I drawn, and presented my waters unto you, and if you desire to drink of any, besides those of the Well of bethlehem, I hope you will taste of these also. I compare not the drops of my smaller Springs, with the streams of those profound and Crystal Fountains of Bethel; questionless, they are drawn with great labour and pains, 2 Sam. 23.16. and many times with the jeopardy of their dearest lives, for which cause perhaps, ye power them (with David) upon the earth, and ye drink them not. These are none such, therefore they desire (though they deserve worse) a better entertainment. Courser fare, amongst your dainty delicates, sometimes may get a welcome: and grosser meat may prove profitable, now and then, at least thus far, ut cum pro fastidio sumitur (saith Gregory) ad subtiliores epulas avidiùs redeatur; Gre. in prefatione in Hom. super Ezechiclem. that when you have fed on them until you loathe, you may return with a better appetite to the dainties you love. The Lord in his mercy grant, that our souls may still be fed with the wholesome bread of the simple and saving word of God, not made sour with the leaven of man's wit (an offering not to be offered to the Lord) but seasoned and sweetened with the blessing of his sanctifying Spirit, Levit. 2.11. that it may become a savour of eternal life unto every one of our souls, for jesus Christ his sake; to whom with the Father and the holy Ghost, three persons, but one only God, let praises be given by Angels, and by men, and by all his creatures in heaven and in earth, for evermore. Amen.