THE GODLY MAN'S JOURNEY TO HEAVEN: CONTAINING TEN SEVERAL TREATISES. Viz. 1. An Heavenly Chariot the first part. 2. An Heavenly Chariot the second part. 3. The blessed Chariots man. 4. The Lantern for the Chariot. 5. The skilful Chariot Driver. 6. The guard of the Chariot. 7. The six Robbers of the Chariot. 8. The three Rocks laid in the way. 9 The only Inn God's babes aim at. 10. The Guests of the Inn. By Master DAVID LINDSEY Minister of God's word at Leith. HEB. 13. 14. For here we have no continuing City, but we seek one to come. COL. 3. 1. If ye be risen with Christ, seek the things which are above, &c. LONDON, Printed by R. F. for Robert Bird, and are to be sold at his shop at the sign of the Bible in Cheapside. 1625. TO THE TRULY RELIGIOUS AND right noble Lady ANNA CARR, Lady BALMERINOTH, Grace, mercy, and peace through jesus Christ our Lord and only Saviour. SEeing in this last and most dead age of the world (most noble Lady) there be not a few, living not only under the blinding darkness and corrupting superstition of abominable Popery: but also under the shining Lantern of that saving Gospel, which leadeth men directly towards that bright morning Star Christ jesus, blessed for evermore, who holding this earth for their home do never dream that they must be removed from it: & so who cannot be moved so much as to begin to think upon another habitation; but pass by to fit themselves for it. Notwithstanding that none-sparing sword of death kill daily, without respect of persons, men of all ranks, in every place may sensibly clear unto them the truth of that golden sentence: Heb 13. 14. Here we have no continual city. I the meanest in all respect, my Lord and Master hath employed about the building of his tabernacle, longing now to be dissolved and to be with him whom my soul loveth; have out of the affection which I carry to all such as call upon his name, been bold (overcoming at length many difficulties) to offer these few lines unto the view of others; that if it were possible some one simple soul or two might be moved by them (God being happily with them) to lose their affections from things here beneath, and to set them on things which are above. I have dedicated them unto your Honour whom God hath so happily weaned from the deceitful milk of all things earthly, and so graciously married unto his blessed Son; that now your Honour can wisely accounted of nothing but in so far as it leadeth unto him, who out of love gave himself for you. Accept these lines Madame as a testimony of that love & reverence which I must carry to that special grace of God bestowed happily upon you, and upon your religious worthy Lord, set among many young Noble men, and shining as a most bright light above so many, if piety, prudence, verity, gravity, chastity, temperance, may make a young Lord shine. For the continuance and increase whereof, I shall never cease to put up my simple prayers unto that God who is ready to hear all men, who call to him in truth, and able to keep your Honour with your truly honourable Lord unto his everlasting kingdom. Your Ladyships in our blessed Saviour, D. L. THE CONTENTS OF the first part containing thirty meditations. 1. LEt man behold that unspeakable love wherewith God loved him, and that rare account his God maketh of him in that shining glass of the creation of the world. pag. 1. 2. That holy use man dear beloloved and fare honoured of God should make of that wise order kept by God in bringing forth the work of creation. pag. 3. 3. Let man remember how he was made to the Image of God, after deliberation as it were, and let him not forget what his God would teach him thereby. pag. 6. 4. That rare heavenly felicity and more than royal magnificence of man, made in Adam, and standing in Adam by his God; and with this, man's woeful condition, anchor then slavish poverty, falling in Adam and with Adam, from God. pag. 10. 5. Sin is a monstrous foul thing defiling every thing it toucheth, so that our holy God can upon no condition join with it. pag. 16. 6. Let man consider the fearfulness of the dog of sin; and if he would not be destroyed by him, let him not sleep till he have thrown him out, if he be in; and keep him out, if he be not entered within his house. pag. 26. 7. Let the sense of that death which is the wages of sin, and of that shame which is the reward of sin, make man to shun sin. pag. 33. 8. The bitter temporal and eternal fruit of sin; with the sweetest temporal and eternal fruit of righteousness. pag. 38. 9 Let not man think shame to shame himself (as men speak) for his sins in time, by confessing and forsaking them; if he would eschew that endless shame shall lie on him for sin in eternity. pag. 42. 10. Let man learn to accuse himself before God for his sins to his conversion, jest that accuser of Christ's brethren, accuse him unto God to his condemnation. pag. 44. 11. Let none beside thy God teaching thee by his written word, be thy Master and leader on earth, if thou wouldst walk here before him, and walk hereafter with him. pag. 47. 12. Let all sick in foul because of sin, to whose ears the sound of the sweet name of that great Physician jesus is come, by the means of the Gospel seek to him for medicine, whom they cannot found but in his word. pag. 51. 13. That white shining lily jesus is not to be found, but among pricking thorns. pag. 57 14. Sweet, wise, jesus will cross thee first, if he be to crown thee afterward. pag. 61. 15. Every Christian will confess that the Cross belongeth to him, and yet even the best Christians when the Cross cometh near them, and lieth on them, are both afraid thereof and murmur under it. pag. 66. 16. While thou livest here, desire not to live, but to that God and for that God, who made thee, and sent thee hither. pag. 76. 17. Long not for death, but to the end that thou may cease to sin and to be with Christ. If thou wouldst not after the first death die that second death also. pag. 77. 18. Let man study before he die to know of whom he holdeth his life, jest after death he repent, albeit out of time that ever he lived. pag. 80. 19 Let man consider how dear sweet jesus hath loved him. pag. 83. 20. Let no man give sleep to his eyes, till he be certified that jesus, the love of Gods elect, loveth him. p. 88 21. Seeing no sin is committed behind his back, but in his face, who knoweth the thoughts of man a fare off, let no man attempt to commit sin upon hope of secrecy. pag. 92. 22. Sin and evil have ever been joined together, albeit none be hurt by sin besides man who commits it. p. 101. 23. Let man gravely consider that fearful harvest of most bitter sheaves, which the poisoning seed of sin bringeth forth. pag. 103. 24. Sin is only committed against God, and therefore every sinner who findeth not God's mercy pardoning him his sin; shall found God's Majesty, his party, and adversary for sin. p. 111. 25. Let no man communicate with sin or sinners, who would not be made partaker of that punishment which is due unto sin and sinners. p. 115. 26. Let Satan vent sin as he pleaseth, let men cover sin as they can, son is a monstrous cruel thing, therefore beware to commit it, to continued in it. p. 120. 27 〈…〉, precious, and forcible beyond measure is that clean and cleansing blood of jesus, blessed for evermore. p. 132. 28. Clean ●osus will not wash thee in 〈◊〉 clean cleansing bloo●, to the end that thou mayest prove a swine, but a swan, a fithie dog, but a clean turtle love and 〈◊〉 not a bond slave to sin and Satan, but a free king to God his 〈◊〉 father. p. 134. 29. Loving, and liberal ●●sus communicates all his riches, and privileges to all his kingly, and clean members. p. 136. 30. H● whom blessed ●osus hath 〈…〉 unto God, to serve his Majesty for a while; shall also be made by ●esus a King unto God to reigle 〈◊〉 him for ever. AN HEAVENLY CHARIOT. 1. behold o man that unspeakable love wherewith God loved thee, and that rare account thy God maketh of thee, in that shining glass of the Creation. OH My soul wast thou not sent down here in time by that blessed wise Creator, to seek after that eternity which is above? OH my soul couldst thou learn to know with what love thy God loved thee, in what account thy God hath thee, busily wouldst thou while this eversliding time remaineth, seek after that everabiding eternity. O o my soul, when shall I begin, gravely to consider that admirable order kept by my God in bringing forth that great work of Creation, presented to my eyes in the first Chapter of holy Scripture. Wouldst thou, o my soul, leisurely pain thyself a little to meditate aright upon that order; o with what a love wouldst thou love thy God: and so o with how swift feet wouldst thou endeavour to run through fleeting sinful time, towards that ever continuing eternity, in the which dwelleth righteousness! Yea, o my soul, I must tell thee, could that order be well taken to heart by thee, were I warming myself in my parlour, at the refreshing fire of greatest honour, pleasures, and daintiest cheer, even with my dearest companions, thou wouldst be easily able by a very small sign to draw me out of doors, making me with Peter to seek after some secret place, that there I might weep bitterly, because I cannot be moved to seek him who could not be stayed from seeking of me; because I cannot learn to accounted of him, who could willingly accounted of nothing till he did found me. The work of Creation is begun the first day, the work of creation is prosecuted till the sixt day, and a number of good creatures of divers kinds above us, about us, and beneath us; in the heavens, in the seas, and in the earth brought forth: but can our loving wise God cease to work, till he have made man? And when he had made him, did he go any further? Yea, rested he not then? OH my soul, I charge thee before God, that thou remember this; I command thee, as thou wilt be answerable to God, that thou forget not this. 2 Behold that holy use, man, dear beloved and fare honoured of God, should make of that wise order kept by God in bringing forth the work of Creation. But, o my soul, what would thy God tell thee by this comely admirable order kept by his Majesty, in bringing fo●t● that work of Creation? Surely that he made all the other creatures for thee, which he made before thee, and that he made thee for himself, whom he made after them. And what would thy God, o my soul, teach thee hereby? Surely that all other creatures could not content him until he found man. And darest thou, o my soul, attempt to think or allege that thou art made for any other use, besides this thy only God? Yea darest thou rest upon any of these creatures? were the sight of them never so pleasant to thy eyes, the sound of them never so melodious to thy ears, the savour of them never so delicious to thy smelling, the taste of them never so sweet to thy mouth, the touch of them never so alluring to thy other members? OH my soul many servants hast thou, for thy Maker hath made all the other creatures for thee: only one master hast thou, even that good God, who made thee for himself only. And therefore see that thou use all these creatures, which thine eye seethe, thine ear heareth, thy smelling savoureth, thy tasting tasteth, or any member of thy body toucheth; as pleasant soft cords sent down from heaven, to draw thee upwards towards that God who made them for thee, and thee for himself: otherwise be assured thou shalt be convicted, not only of gross unthankfulness, forgetting the giver, and abusing the gift, but of high Treason, for thrusting the perishing gift into the throne of the everliving giver. Augustine saw this when he writeth thus: Aug. epist. 21. Potest anima rationalis etiam temporali & corporali felicitate bene uti, si non se dederit creaturae, Creatore neglecto: sed eam potius felicitatem fecerit seruire Creatori, qui & ipsam suae bonitatis abundantissimalargitate donavit. Sicut enim bona sunt omnia quae creaut Deus, ita in his bone agit anima rationalis, si ordinem seruet in distinguendo, eligendo, pendendo subdere minora maioribus, corporalia spiritualibus, inferiora superioribus, temporalia sempiternis, ne superiorum neglectus, & appetitu inferiorum, & see & corpus suum mutet in peius, talibus bonis non fiunt homines boni, sed aliunde boni facti, bene utendo faciunt ut ista sint bona. The Christian soul may use even temporal and corporal prosperity aright, if it give not over itself to the perishing creature, neglecting the everlasting Creator: but make this his prosperity, rather to serve his maker, who also hath freely enriched him with his superabundant goodness. For as all those things be good which God hath created, so the Christian soul useth them aright, when he keeps an order, wisely distinguishing, weighing, and choosing, and so postponing less things to greater, corporal things to spiritual, things below here, to things which are above, and temporal things to everlasting, jest otherwise through the neglect of those things which are above, and through the inordinate desire of things below here▪ he turn both himself and his body to the worst: for by such good things as the things of the world, men are not made good; but men being first made good by another, to wit, by God, by using the things of the world rightly, make them also to become good. 3 Remember o man how thou wast made to the Image of God, after deliberation as it were, and forget not what thy God would teach thee thereby. Harken, harken▪ o my soul, and believe me speaking unto thee from the mouth of thy God, who esteemeth of thee highly, out of that love wherewith he hath loved thee freely. Hadst thou, o my soul, that hearing ear to harken unto, and that understanding heart to perceive, that which thy blessed maker would lead thee unto, by that more than majestic, glorious, and comfortable Oracle, sounded out of his Majesty's glorious lips, while he is about to make man for himself, after that he had made the other creatures for man: Let us make man to our own Image: Believe me, o my soul, could this Oracle (never alas sufficiently considered by man) be rightly weighed by thee, thou wouldst begin to learn to think less of the other creatures (after the which so many dote, even miserably, and by the which alas there is a very world grossly bewitched) yea thou wouldst begin to learn to accounted of none but of thy God, yea not to attempt to love thyself but for God's cause, and in so fare as thou findest thyself like unto him. What, o my soul, shalt thou be made to see and hear, if thou wilt compare the 26. verse of the first of Genesis, pointing at the creation of man, with the 3. 6. 9 14. 20. and 24. verses of that same Chapter, leading us unto the creation of the other creatures? True it is, o my soul, that all these other creatures were created by that same God by whom man was created: yet they and man are not brought forth after one and the same manner by this God. For albeit our God being to created the light, the firmament, and so forth, be content to say: Let there be light, Let there be a firmament, &c. yet it contented not his wise, merciful Majesty, when he is to make man, barely to say, Let there be a man: but he must say, Let us make man to our own Image; thus passing from the creation of the other creatures unto the creation of man, not without special advice and deliberation as it were. And yet here thou must not think, o my soul, that thy powerful God, to whom all things are easy, brought forth man with any greater difficulty than he brought forth the other creatures, or that he doubted any ways about the making of man. But this is done by him, that hereby his wise Majesty, one in substance, three in persons, Father, Son, and holy Ghost, might recommend to our consideration the excellency and eminency of man, beyond and above all other creatures, daining himself to take a special consultation only about the making of man, as about his most glorious and excellent work. Shall these three sacred persons of that incomparable deity, after mature deliberation concur, as it were jointly and joyfully to the making of man, and shouldest not thou, o my soul, summoning all thy powers, with all the members of my body, after due advice, charge them all to concur, for the loving, for the seeking, and for the serving of that blessed God again? crying aloud, o my mind, o my heart, o my will, o my whole affections, and so o my love, o my hatred, o my fear, o my confidence, o my joy, o my sorrow, o my anger, o my patience, concur to seek him, concur to serve him, who concurred to make you. Yea, o mine eyes, mine ears, my lips, my hands, my feet, and remanent members, see you all concur with all your might and skill, to withstand sin the only enemy of that God, who with joy concurred to make you; and to prove yourselves always to be his dutiful servants, who hath proved so gracious a Lord to you. For thou must know, o my soul, that God made man to his own Image, to the end that man might be an habitation to his God for ever, as the world was made to be a sojourning place to man for a while. Berinthia ser. india. eccles. Out of the sense hereof Bernard could say, Non capit Deum nisi Imago sua, bonum proinde parrot habitaculum Deo, cuius nec ratio decepta, nec voluntas perversa, nec memoria inquinata est: Nothing can receive or keep our God beside his own Image, and therefore that man dresseth a fit dwelling place for God, who hath neither his reason deceived, nor his will perverted, nor his memory defiled. 4. Behold that rare heavenly felicity, and more than royal magnificence of man made in Adam, and standing in Adam by his God: and with this man his woeful condition, and more than slavish poverty falling in Adam, and with Adam, from God. Mourn, mourn, o my soul! when thou dost remember what I was from my God being created by him in Adam, and what I am now from my father and mother, having fallen with them in Adam. Was I not created to the very image of his Majesty? being so righteous and so perfect, that in my whole mind, heart and will, yea in all the powers of my soul, and members of my body, there was sufficiency of truth, and power, whereby I was able to know my God, to love my God and my neighbour, according to that voice of the Law, Mat. 22. 37. 39 Thou shalt love the Lord thy God, with all thy heart, with all thy soul, and with all thy mind, and thou shalt love thy neighbour as thyself: and that without any disorder, rebellion, or corruption; and so without any darkness in the mind, frowardness in the will, rebellion in the heart, or corruption in any of the remanent powers of the soul, or members of the body. And being thus spiritually beautified, was I not beside this that great Emperor (greater than the Turk, who styleth himself the great Emperor) having all the fowls of the air, all the fishes of the sea, with all which is here on earth, bound by the very appointment of God to serve me; yea most readily willing (by the force of his Majesty's blessing accompanying me) for to serve me? But alas, o my soul! as I am now from my parents, having fallen in Adam, I am deprived of the Image of that blessed God to the which I was made, and made void of that righteousness wherewith I was then clothed, being shaped and fashioned as Seth the son of Adam and Euah was shaped and fashioned. And how was that, o my soul? Surely in the sinful image of his sinful parents: so that now my soul is not simply wounded through sin, Eph●. 2. 1. but stark dead in sins and trespasses. And therefore no wonder that our God (who only knoweth perfectly what evil sin, alas, hath procured to us) spoke thus of man: Gen. 6. All the imaginations of man's heart are only evil continually. And jest any man should have proved so bold, as to apply that saying only to those of the first world overthrown by the deluge, it pleased our wise God, o my soul, a●ter that Noah was brought forth of the Ark, to replenish the earth again; to sound over again his former judgement touching man, Gen. 8. 21. saying, The imagination of man's heart is evil even from his youth. O, o my soul! when shall we learn to consider rightly that third Chapter written to the Romans, in the which that spirit of truth describing man unto us as he is out of Christ, and so destitute of the grace of God, proclaimed him to be nothing but a very mass of vile and loathsome corruption. Yea is not this our original corruption cleared unto us by the holy Scriptures so sensibly, that as we are acquainted with that good which we cannot possibly do, because of it, so we are informed touching the evil which we cannot but do by reason of it. 1. Cor. 2. 14. The natural man perceiveth not the things which are of the Spirit of God, neither can he know them, because they are spiritually discerned. 2. Cor. 3 5. We are not sufficient of ourselves, to think any thing as of ourselves. Rom. 7. 18. I found no means to perform that which is good. The wisdom of the flesh is enmity against God, Rom. 8. 7. for it is not subject unto the Law of God, neither indeed can be. Yea, is not holy Paul couched under the tyranny of this fearful original corruption, wherewith alas we are all infected, o my soul! compelled to make this confession: I found another law in my members rebelling against the law of my mind, Rom. 7. 23. and leading me captive unto the law of sin, which is in my members. And after this, bursteth he not forth in this vehement complaint: Rom. 7. 24. OH wretched man that I am, who shall deliver me from this body of death? Beside this, o my soul! is not miserable man thus deprived of all righteousness, and corrupted throughout in body and soul, made a miserable beggar being before so great a Monarch, that he hath not title at all to any of the creatures of God: so that being now out of Christ, the very meat which he eateth, the very clotheses which cover his nakedness, the very air wherein he breatheth, shall procure his condemnation, although he sinned not otherways against his God. But which is most lamentably miserable, o my soul, not only is man thus deprived of good, and corrupted with evil, made a miserable beggar▪ but a monstrous slave, yea a slave unto a fearful slave, even to Satan that evil one, who not only lodgeth, Eph●. 2. 2. but even worketh in the children of disobedience, fight against man by these his most fearful champions, Sin, the World, Death, and the Grave. O, o, when shall this be seen and perceived by us o my soul! The sense hereof moved Augustine, not to be ashamed to writ thus of himself, even while he was compassed with shame, Vtrinque me concludit pudor, Aug. epist. ●o●. erubesco scribere quod sum, non audeo pingere quod non sum, odi quod sum, & non sum quod amo. Shame compasseth me on both sides, I blush to writ what I am, I dare not paint forth what I am not, I hate that which I am, and I am not that which I love. And again, Quis igitur ego, & qualis ego? quid non mali ego, aut facta mea, aut si non facta, dicta mea, aut si non dicta mea, voluntas mea fuerit? Who am I then, and of what condition? what evil am I not, or my doings, and if not my doings, yet my words, and if not my words, yet o what evil hath not my will been? And therefore making his moan to his God, he can pray most humbly, most ardently out of the sense of his own misery, because of sin: Confes. lib. 9 cap. 2. Parce mihi Domine, ego cadaver putridum, osca vermium, vas foetidum. Spare me o Lord, even me who am a rotten carrion, the meat of worms, and a s●inking filthy vessel. Can this be seen by us, o my soul! sin should be hated by us with an unfeigned hatred, Satan should be resisted by us, as our only deadly enemy. We use to say in a vulgar proverb, Burned barn fire dreadeth: hath not that fiery dragon long ago burnt us all, alas, in our first parents? Feel we not even to this day the fearful hurt which we received by that burning? Yea carry we not about with us (go where we will) the scars and marks of that burning? Should we not then abhor to look upon that dragon? to obey any of his counsels, were they never so apparently profitable or pleasant? For albeit his coat appeareth now and then to be somewhat friendly, his heart shall remain always the heart of an irreconcilable foe. 5. Sin is a monstrous foul thing, defiling every thing it toucheth, so that our holy God can upon no condition join with it. O▪ my soul! when shall I begin to know what sin is? Believe me, could I be persuaded to know sin to be that which my blessed God by Scripture clears sin to be, never Pilot was more careful to have his ship kept from a rock or sand, never wayfaring man was more wary to have himself preserved from the hands of robbers▪ then thou, o my soul, wouldst be to have thyself kept from sin. Would subjects, being Dukes, Marquess', Earls, and so ●orth, refuse to lay aside that which they were resolved by the King's patent under his great seal, would deprive them of his love, countenance, company, and maintenance? Now sin, saith my blessed God, speaking to me by Scripture, is that only foul thing, unto the which that clean God of heaven cannot draw near, is that only foul thing which cannot possibly draw near him, which cannot possibly abide where he is, which cannot possibly enter where he is. Shalt thou never begin gravely to consider with thyself, o my soul, what things blessed jesus, clothing himself with the nature of man, was hearty content to take upon him, and what that was which he would no ways upon any condition meddle with? A soul, with all the powers of it, like unto thee, o my soul, jesus will take on, a body in all the members of it like unto this my body, he will not refuse to put on. Yea, am I subject unto any infirmity unto the which he did not willingly subject himself? Yea, what shall I say, did he not contentedly undergo pinching poverty in his birth, in the whole course of his life, and in his death? Did he refuse to be banished and exiled from his native country, while he was yet in his swaddling clothes? Did he not endure hatred and fearful contempt, often weeping, but never laughing, for any thing we can read? Yea, did he refuse to be betrayed by one who did eat in the dish with him, to be delivered to a strange judge by those of his own nation, whom he came to save, to be accused by them, he many a day traveled to have won to God, to the end that through faith in him they might have been excused before his bar? And finally did he refuse to have his righteous soul propined with the bitterest cup of God's wrath, and his sacred body to be scourged, crowned with thorns, pierced with nails, yea with the spear, in the end yielding up his holy blessed soul upon the very cursed tree, and that betwixt two malefactors? And yet when all this is done and suffered by him, o my soul, will he be a sinner as I, alas, am a sinner? Not, not, a sinner as I am, he will not be. He will be content to be conceived in the bosom of a woman, to be borne of a woman, to live a man among men, to dye as a man in the sight of men, to the end that he may save sinful man; but he will no ways be conceived in sin, be borne in sin, live in sin, or dye a sinner, Heb. 7. 26. but separate from sinners. And therefore he is conceived without sin of the holy Ghost, borne without sin of the virgin Marie, lived so without sin, that none of his enemies could accuse him of sin; yea he dyeth so for sinners that he who condemned him, behoved to absolve him, joh. 18. 38. saying, I know no fault in him, I am innocent of the blood of this just man. Must not sinne then, o my soul, be a vile foul thing, yea be that only foul thing which that clean God of heaven abhorreth, and which should be abhorred by all those who would prove themselves to belong to God; truly seeing holy, wise, humble, jesus would no ways meddle with it, as with that which is not only worse than any thing, but the only evil? OH when shall Kings, Princes, great men, mean men, yea beggars, think sin to be worse than poverty, than banishment, than hatred, than contempt, then scourging; yea then crucifying, and that in lewd company? Can this only evil thing sin be seen by men, as it was seen by sweet jesus, sinners would be rarer, who now be so fearfully frequent. Beside this, o my soul, sin is that which cannot upon any condition abide where the God of heaven abides. Tell me, tell me, must not those Angels who sometimes possessed the heavens, Gods dwelling place, be cast out of them, so soon as this only evil thing sin lights upon them? Must not Adam possessing Paradise, defiling himself with sin, be put out of doors presently with his sin? Neither shall ever sin, o my soul, be able to enter where God is; for that jerusalem which is above, Reuel. 20. 27. can admit no unclean thing. As sin is a foul thing, o my soul! so sin is a defiling thing. But what doth it defile? The soul of the sinner, the body of the sinner, his hall, his chamber, his board, his bed, his meat, his drink, his clotheses; yea the very stones and timber of his house, and so all which belongeth to him. Hearest thou not the Spirit saying unto thee, o my soul, Unto the pure are all things pure, Tit. 1. 15. but unto them that are defiled and unbelieving is nothing pure, but even their minds and consciences are defiled. Hearest thou not the Spirit saying to thee again, Haba. 2. 9 10. 11. 12. He that coveteth an evil covetousness to his house, that he may set his nest on high, to escape from the power of evil, thou hast consulted shame to thine own house by destroying many people, and hast sinned against thy own soul, for the stone shall cry out of the wall, & the beam out of the timber shall answer it. Finally, sin is a fearfully and monstrously defiling thing, for it defileth not only sinful man with all that which belongeth unto him, but it defileth even the very clean things of God, when they are handled by man being defiled: first thereby making those clean things of God not only to be foul, but to be abomination before his Majesty, who otherwise having commanded them doth take special delight in them. What clean thing is more clean than prayer is in itself, and yet hearest thou not Solomon saying to thee, Pro. 28. 9 o my soul, He that turneth away his ear from hearing the Law, even his prayer shall be abominable. Yea, hearest thou not Isaiah bringing in the Almighty God speaking thus in the ears of the Princes of judah, and people of jerusalem, What have I to do with the multitude of your sacrifices, Isai. 1. 10. 11. 12. 13. 14. 15. saith the Lord? I am full of the burnt offerings of rams, and of the fat of fed beasts, and I desire not the blood of bullocks nor of lambs, nor of goats. When ye come to appear before me, who requires this at your hands, to tread in my courts? Bring no more oblations in vain: incense is an abomination unto me, I cannot suffer your new Moons, nor Sabbaths, nor solemn days (it is iniquity) nor solemn assembles. My soul hateth your new moons, and appointed feasts, they are a burden unto me, I am weary to bear them: and when ye shall stretch out your hands I will hide my eyes from you, and though ye make many prayers, I will not hear, because your hands are full of blood. What if this could be seen and considered by men, o my soul, o with what an hatred would sin be hated, o with what a care would sin be eschewed! While I am without the house of God, sin defileth me with all belongs to me, and when I enter within the house of God, it maketh me, alas, even there to defile the very clean things of God. Thy God, o my soul, may abide to look upon the colour of any thing, may suffer the smell and favour of any thing, but the colour and smell of sin he may no ways abide. And o would to God that man could learn in this point to resemble his holy maker. The basest beggar cannot abide the sight and smell of a privy, for when he draws near unto it, he withdraws his face from it, and closeth up his nostrils: and yet, alas, even the bravest courteour can abide the sight and smell of idolatry, blasphemy, oppression, murder, adultery, drunkenness, &c. The men of this world confess, o my soul, that such and such things have their own colour, their own smell, but when shall they learn out of that blessed and only worthy book of God (alas in this dead age drowned in Atheism, scoffingly and disdainfully cast behind backs with this profane speech, It is but the Bible) to know, and knowing to perceive, that sin and righteousness want not their own colour, want not their own smell? Those who have read and considered that heavenly sweetest book of the Canticles, must know that piety and righteousness be white and savoury, and that sin and iniquity be black and loathsome, before him who commands the one and condemns the other. Out of this sense Bernard could say, being careful to inform us, hearty willing to reform us: Bern. in Cant. Habent & mores colores suos, habent & odores, vitia sunt nigra, virtus est candida. Even manners have their own colours, and have also their own smell, for vices be foully black, and virtue shining white. This moved old Isaac, speaking of his blessed son, enriched with grace and clothed with righteousness, thus to speak: Gen. 27. 27. Behold the smell of my son is as the smell of a field which the Lord hath blessed. This moved our God, as hath been alleged, looking upon the foul prayers of the foul jews, thus to reject them both. When you shall stretch out your hands, Isai. 1. 15. I will hide mine eyes from you, and though ye make many prayers, I will not hear, for your hands are full of blood. Can these things be duly weighed, o my soul, o how reverently & greedily wouldst thou harken unto, & o how carefully wouldst thou obey that wholesome exhortation given lovingly by the God unto the jews, polluted with sin, and by sin polluting even his whitest things? Wash you, make you clean, Isa. 1. 16. 17. take away the evil of your works from before mine eyes: cease to do evil, learn to do well. But what must thou do, o my soul, to the end that this so profitable a counsel may be followed by thee? The Spirit clearing this point to me, saith: Let us change ourselves from all filthiness of the flesh and spirit, and grow up to full holiness in the fear of God. jam. 4. 8. And again, Change your hands ye sinners: purge your hearts ye wavering minded. Bernard considering this, can thus resolve me: Duo nobis purganda sunt, intellectus & affectus: Intellectus ut noverit, affectus ut velit. We have two things which we must change, our understanding and our affection: our understanding to the end that it may know, our affection that it may learn to will well. Knowest thou, o my soul, what maketh men to commit sin with pleasure, and what is that which moves them first to neglect, and then to despise holiness? Surely nothing beside the want of true heavenly light in their minds, and the want of true love and hatred in their hearts: for if they could see sin to be sin as it is, and perceive holiness to be holiness as it is: would they not, seeing sin thus, hate sin, would they not perceiving holiness thus, love holiness? And if their heart could truly hate sin, would their hand attempt to commit sin? If their hearts could truly love holiness, would their hands be stayed from the exercising of holiness? The sense hereof moved Bernard to say: Bern. ser. 58. Cant. Non parum profecit anima tua cuius immutata voluntas, cuius illuminata ratio est, ut bonum & velit & noverit. In altero vitam, in altero visum recepit. Name & malum volendo mortua erat, & bonum ignorando coeca. Thy soul hath not profited a little, whose will is changed, whose reason is enlightened, so that it both knoweth and willeth that which is good. By the one it hath received life, and by the other sight. For by willing that which is evil, it was dead, and by being ignorant of that which is good, it was blind. Can this be considered, o my soul, o then that wholesome counsel lovingly given to thee by that meek Lamb, who came to save thee, would hearty be embraced by thee: Reuel. 3. 18 I counsel thee to anoint thine eyes with eye-salue, that thou mayest see. Yea could this be well regarded by thee, thou wouldst always cry with David: Psal. 119. 18. 34. Open my eyes that I may see the wonders of thy Law, give me understanding and I shall keep thy Law, yea I shall keep it with my whole heart. Psal. 51. 10. Created in me a clean heart o God, and renew a right spirit within me. 6 Behold the fearfulness of the dog of sin, and if thou wouldst not be destroyed by him, sleep not till thou throw him out, if he be in; and keep him out if he be not entered within thy house. WHen I read holy Scripture, o my soul, I meet with two sentences touching sin registered by his golden pen, who can neither lie nor feign, who no ways can sinne, and against whom sin is only committed. The sound of the which two sentences coming to my ears, the sense of the which two sentences happily brought to my heart, makes sin to be vile in mine eyes, loathsome to my taste and smelling, and altogether deadly unto my touching. And no wonder, for by these two sentences my blessed God traveleth to acquaint foolish sinful man with the nature of sin, and with that to make the bold and presumptuous sinner abstain from meddling with sin. Cain did cast down his countenance upon his brother Abel, our God who from the heavens beholdeth all men, and all the doings of men, reprooving him for this, sayeth to him: Genes. 4. 7. If thou do well thou shalt be accepted, but if thou do not well sin lieth at the door. Where thy wise God, o my soul, compareth sin to an house dog, lying before a man's door, attending it, jest his house be broken, to the hurt of the owner, either in his goods, or in his person. But here thou must know, o my soul, that this dog of sin is a strange fearful dog, of a wonderful, yea of a monstrous unnatural kind. Ordinary dogs, which be the handy work of God, attending men's houses and persons, do neither bark against nor bite the master, the mistress, the children, or servants of that house they attend and keep, but do delight to see them, to fain upon them, and most kindly do play with them: only they bark against and bite strangers, who be unknown to them, and do not ordinarily haunt their master's house and company. But that dog of sin, o my soul, which is from the devil, will not bark against, nor bite any stranger living without that house where it lodgeth and is entertained, but barks at, but bites, yea and furiously eats up and devours the master, the mistress, the children, the servants infected with it, with all that belongeth to that house in the which it is bred, brought up and fostered. Numb. 16. If Corah, Dathan, and Abiram were living, would they not confess this? Were Achan living, would he deny this? Iosu. 7. But what speak I of Corah, Dathan, Abiram, and Achan? had not our God, o my soul, a pleasant dwelling house in Shiloh for some years, and yet was it not turned to a filthy iakes, by the dog of sin fostered in it? Had not our God a house at jerusalem, which was the joy of the whole earth; yea a matter of admiration and astonishment to the Princes of it, and yet is it not first turned into heaps of stones for seventy years, and afterwards made a spectacle of God's fearful, yet just vengeance, without any expectation ever to be set up again, and that by that fearful dog of sin, too long and too lovingly, alas, fostered in it, and maintained by it? Moses being careful to have the Reubenites, Gadites, and the half tribe of Manasses, mindful of that promise which they solemnly made before the Lord unto him, touching their going armed before their brethren towards the land of Canaan on the other side of jordan, till they should be peaceably possessed with that land, sounding a sharp watchword in their ears, says unto them: Numb. 32. 23. But if ye will not do so, behold ye have sinned against the Lord, and be sure that your sin shall found you out. Here comparing sin to a bloodhound, which is entertained and kept by men, for finding out of things which are stolen, and of persons which do fly and cannot be found, till their footsteps being scented and traced by the dog, the seeker of them be brought unto the place whereunto they betook themselves. Now hereby Moses would teach thee, o my soul, that howbeit there be no eyes of man upon the sinner seeing him while he sinneth, no ear hearing him, no hand able to take him or punish him, no foot able to overtake him: yet the sinner cleaving to his sin, and his sin to him, shall assuredly at length be found out, be brought in public, and be punished for his sins, in respect that even his sins shall sent and trace his lewd steps where ever he goeth, and at length overtaking him, shall sand him backe to him from whom be fled, even unto God, to be censured for his sin, and afterward unto him from whom his sin came, and so to the devil, unless in time he quit himself of sin by unfeigned repentance. This is that Solomon would clear, Prou. 5. 22. when he saith: His own iniquities shall take the wicked himself, and he shall be holden with the cords of his own sin. joseph's brethren, committing a gross sin against the Lord their God, by selling most secretly their young brother, and stealing away (as it had been) with this their sin from the sight of jacob their father, & all the world, saw this at length to be true, when coming to Egypt, & being known of joseph, albeit they knew not him, they were made to say one to another (being roughly entertained of joseph) We have verily sinned against our brother, Gen. 42. 21. 22. in that we saw the anguish of his soul when he besought us, and we would not hear him, therefore is this trouble come upon us. Reuben answering them, and saying: Warned I not you, saying: sinne not against the child, and ye would not hear, and lo his blood is now required. O, o, that men would harken to that: Hab. 2. 11. 12, 13. The stone shall cry out of the wall, the beam out of the timber shall answer it: Woe unto him that buildeth a town by blood, and erecteth a City by iniquity. Woe unto him that giveth his neighbour drink. Thou joinest thy heart, & makest him drunken also, that thou mayst see his privities. OH would to God that that remembered by Zachariah could be believed by us: Zach. 5. 1. 2. 3. 4. Then I turned me, and lifted up mine eyes, and looked, and behold a flying book, and he said unto me: What seest thou? and I answered, I see a flying book, the length thereof twenty cubits, and the breadth thereof ten cubits, than said he unto me: This is the curse that goeth over the face of the whole earth, every one that stealeth shall be cut off, as well on this side as on that. I will bring it forth, saith the Lord of hosts, and it shall enter into the house of the thief, and into the house of him that falsely sweareth by my Name, and it shall remain in his house, and shall consume it, with the timber thereof, and stones thereof. O, o, o my soul, when shall the gross avowed fosterers of abominable villainous wickedness amongst us, found eyes to see, and hearts to perceive the truth of this! OH how many Noble men's houses, gentlemen's houses, and citizens houses, have lodged this strange dog of sin, have warmed this dog of sin by their fire, have entertained him daintily at their table, & delicately laid him in their softest beds, which now be so overthrown and devoured by this dog of sin, that their houses and their lands neither know them nor theirs, so that they cannot found so much as an entry at those gates which their predecessors and themselves did build: for strangers now do lodge within them. It were good therefore, ● my soul, that those by whom such houses be now possessed, would change those houses from those old sins fostered within them, and so put that dog out of doors, which slew their former indwellers, jest they (by communicating with their sins, and cherishing that dog which first found out their predecessors, and then slew them) be found out at last, and slain by that same dog, which dare spare no sinner, being so directed by that great just judge, who is neither a respecter of persons, 2. Chr. 19 7 nor receiver of rewards. 7. Let the sense of that death which is the wages of sin, and of that shame which is the reward of sin, make thee to shun sin. Abhor, abhor, o my soul, sin as thou lovest thy God and thyself: for hath not thy God, who loved thee with a great love, with a wise love, told thee, that whosoever sinneth against him, must not only receive wages for his sins, but besides & with his wages, that reward which is due unto sin also? The wages of sin, Rom. 6. 23. o my soul, as thou knowest, is death, even that first death, with all those diseases which lead a man unto it, separating the soul from the body and the body from the soul; and that second death, banishing soul and body from the comfortable sight of Gods only amiable face, only gracious presence, and only sweetest company, for ever and for ever. And wherefore wouldst thou die thus, o my soul? The reward of sin again is shame, procuring such confusion to man, that he dare not lift up his head before God, Rom. 6. 21. before Angels, before men, unless in soul he be senseless, both of his God, and of his sin. This shame was that reward, o my soul, wherewith our just God propined our first parents, the first sinners, so soon as they meddled with sin. For howbeit Adam and Eva being free of sin, were altogether naked, in respect of material corporal seen clotheses, yet they were not ashamed, but could stand before their God, and look one upon another with a very good heart, and most cheerful countenance: so glorious were they through the rare shining beauty of that Image of God, which then covered them as a most royal robe. But no sooner, o my soul, were they infected with sin, by disobeying the voice of their God, but immediately they were covered with shame, that they durst not look upon their God, and were confounded while they looked one upon another. 8. Behold, the bitter, temporal, and eternal fruit of sin, with the sweetest temporal and eternal fruit of righteousness. COuld that death which is the wages of sin, could that shame which is the reward of sin, clearly discovered in Scripture, which cannot lie nor deceive, be possibly foreseen by men (sinning, alas, being fearfully abused by that deceiving liar Satan against God) before they join heart or hand with it; sure I am, that a man being weak, would rather with the lamb enter within a den where lions are, and being overloaden with honour, wealth & pleasures worldly, as Moses sometimes was, would rather deprive himself of them all, and become some wounded begging Lazarus, then enter in covenant with sin, and so condescend to commit it. Canst thou think, o my soul, that if Cain, being reproved of God when his countenance was cast down upon his brother Abel, could have harkened▪ unto that weighty watchword brought to his ears by our God: If thou do well, thou shalt be accepted, if thou do not well, sin lieth before thy door: that he afterwards durst have slain his brother, defying all that could be spoken or done to him for slaying of him? Can those young men who should have married Lot's daughters, believed Lot's speeches unto them, touching the overthrow of Sodom? would they have mocked him, when he having God's word for his warrant was speaking to them? Can Achan acquainted with that decree pronounced by God touching jericho, have foreseen that wrath which afterward overtook him and his, would he have attempted to have transgressed it? Yea, what shall I say? could even David (blinded, alas, for a while, by the thick clould of his own lusts) have foreseen that fearful desolation which fell on his house before men: Ammon his own son defiling Tamar his own daughter: Absolom one of his sons slaying Ammon another of his sons: yea Absolom his son, putting him his aged father, bore footed and bore headed out of the gates of jerusalem, taking his crown upon his head, and afterwards defyling his concubines before the Sun, upon the roof of his house: would he have first committed adultery, and thereafter defiled himself with blood? Again, could men, o my soul, (harkening unto the voice of the good word of God, and believing it) consider the unspeakable advantage, comfort, and joy, begun in time, but never ending, unto the which they have the undoubted right, and shall assuredly found and feel in some measure in time, and beyond all measure enjoy and possess in eternity, who get grace from God to walk here in his ways, and to keep themselves unspotted of the world; o with what earnest care, o with what hearty pleasure would they seek and serve the Lord, would they fly and eschew sin, mocking all rewards could be offered unto them for alluring them to the contrary, defying all extremity could be threatened, or executed against them, for affraying them from that holy course. Enoch getteth grace from God, to walk with God, and did not Enoch found a day in the which he had great cause to bless his God, tha● ever he walked with him? For, o how gloriously is he glorified, even before men, when he was taken up unto heaven, and not suffered to see death! While the whole world wearieth, alas, of God and of his service, and rejoiceth to fight against him under Satan's colours, Noah getteth grace from God to walk uprightly before him, and did he not found a day that made him to rejoice that his God was so merciful to him? For o how fare is Noah honoured by God, even before men, when he is not only sent forth to preach repentance to that wicked age, but to build an Ark, in the which, with himself all his household should be saved, while the whole remnant of the world were to be drowned? One Lot amongst many, yea amongst many avowed unnatural vile sinners, graced and guarded by God, can keep himself always in God his presence, having his righteous soul grieved and vexed with that which he heard and saw. 2 Pet. 2. 8. But thinkest thou not, o my soul, that Lot behoved greatly to rejoice in this his God, when the very Angel of God must not only come to him, charging him to go out of Sodom, but must say: Gen. 19 22. Haste thee, save thee there, for I can do nothing until thou come thither. There were a number at jerusalem, who being happily kept of God did mourn for the abominations of the City, which they were not able to amend. Always is not their bitter mourning turned into melodious mitth, when the Lord being to destroy the City, will have them first to be marked in their foreheads, Ezec. 9 3. 4. that so they might be spared, and thereafter the rest to be destroyed? Yea, hear I not David crying out with a loud voice, desiring to be heard of all: Psal. 31. 19 How great is thy goodness, that thou hast laid up for them that serve thee, and done to them that trust in thee, even before the sons of men? Sure I am, o my soul, were the rich glutton sent backe from hell, he would never trade those vile ways again in the which he sometimes lived and died, though some Nabuchadnezzer should threaten to cast him into a a hot fiery furnace if he refused, or some Balthaesar, offer unto him never so many rich rewards, to do so. Sure I am, were Lazarus sent backe from Abraham his bosom, to sojourn but some months here, that he would prove more careful by a thousand degrees, in seeking and serving of his God, then ever he was before, having now happily tasted even in God his presence, those sweetest pleasures, which belong to such who found grace to seek and serve God here. In Scripture I meet with one man, whose soul being glorified in heaven, was brought backe to his body, for glorifying of our blessed Savious jesus, even Lazarus the brother of Marie and Martha: for he being four days dead, and his body stinking in the grave, (as his sisters spoke, is raised again, and afterwards doth he not so carry himself, that in the Gospel we do not found him and jesus who raised him, asunder. Yea found we not, that the jews are so stirred up against him, because for him many believed in jesus, that they hated him as they hated jesus, and did conclude to put him to death, as they resolved to put jesus to death? Sure I am, Luke 23. were that thief who died on the left hand of our master, brought backe from his torment, that he would repent that very language spoken by him to blessed jesus, and making humble confession of his sin, with strong cries and bitter tears, would cry for mercy. Sure I am, were that thief, who died on our Master's right hand, sent down from that Paradise of God which now keepeth him, he would, mocking all worldly honour, profit, and pleasures; and defying all humane cruelty and corporal torments, reprove all those who do revile jesus, and exhort all living to kiss that Son of God; considering the misery belongeth to those against whom his wrath is kindled, and that blessedness is due to such who trust in him. While it is called to day then, o my soul, let me not harden my heart, for I must tell thee from the mouth of God, that that man life's not now, who within a few years, shall not either with the rich glutton be adjudged unto hell's torments, for deboshing himself in sins; or advanced with Lazarm into Abraham's bosom, being through faith in Christ justified, and by the spirit of grace so sanctified, that he abhorreth the ways of wickedness, and delighteth in the ways of God. Lift up thine eyes therefore, o my soul, and harken unto Paul deterring from evil, and even with an holy violence driving thee towards that which is good. We must all appear before the judgement seat of Christ, 2. Cor. 5. 10 that every man may receive the things that are done in his body, according to that which he hath done whether it be good or evil. 9 Think not shame to shame thyself (as men speak) for thy sins, o man, in time, by confessing and forsaking them, if thou wouldst eschew that endless shame that shall lie on thee for sin in eternity. Wouldst thou be freed, o my soul, from that death which is the wages of sin, and delivered from that shame which is the reward of iniquity? I beseech thee shake off that shame, which alas, too many (misled by Satan) in this our age are clogged with, albeit it procure daily matter of new death, and greater shame unto them; and with a good heart and smiling countenance put thou on that shame wherewith too few, alas, in this our age are covered: albeit it be able (God being merciful unto us) not only to slay death, and shake off confounding shame; but also to procure quickening grace and saving glory. Alas, o my soul, how many with Vincentius the heretic, beside Augustine in his 48 Epistle, while they think shame to amend their faults, think no shame to continued in their faults. Corah with his companions lift up themselves against Moses and Aaron, and a certain space was granted to them to advice themselves about this their sin; but dare they not face the matter boldly, being as ready upon the morrow to present themselves before the Lord as Moses and Aaron was? Numb. 16. what wonder then, that our God, just in all his ways, cover them with death and with destruction, who would not confess their sin, and willingly acknowledge that death and shame did belong unto them, because of it, to their conversion? Few sinners, alas, o my soul, in these our days, with Moses, with David, with Daniel, with that great Apostle Paul, can acknowledge and confess their sins, crying, yea crying aloud, that shame, yea open shame, belongeth unto them, and that glory and righteousness belongeth to their God. And therefore what wonder that amongst our sinners, there be few that have our blessed God to lock their eyes with Moses, Deut. 34. 6. to put away their sins with David, Psal. 2. 12. to hear them with Daniel, Dan. 9 and to receive them to mercy with paul. 1. Tim. 1. Pronounce thyself therefore, o my soul, worthy of death, because of thy sins, that God through his Christ, may receive thee to life. Take the coat of shame to thee for thy sin, o my soul, to the end that thy God for thy Saviour's sake, who for a while was covered with shame for thee, may cloth thee with grace here, and glory hereafter for ever. 10. Learn, o man, to accuse thyself before God for thy sins to thy conversion, jest that bold accuser of Christ's brethren accuse thee to God to thy condemnation. FOrget not, o my soul, to give in a bill of complaint against thyself to thy God, accusing thyself, and condemning thyself before his Majesty, for the secret sins committed by thee, hid from the world, yet known to him: and with this forget not to give in the like bill against thyself, before God, before Angels, yea before men, for thy manifest and known sins, seen by that Sun which shineth by day, and not kept secret from that Moon which governeth by night. For if thou, o my soul, deceived by that old cunning deceiver, who as yet taketh pleasure to deceive, shalt attempt to refuse (for any alluring promise made unto thee, or any threatening harm pronounced against thee) to give in these bills against thyself, to the end that thou happily judging thyself, be not justly condemned with the world, I know one (taught of my God) who will both boldly and confidently give in his bill against thee, aiming at no less than thy comfortless confusion and remediless condemnation. Alas, alas, o my soul, when shall the dead senseless sinners of this age, read with attention, and consider with meditation, the fearful style which that good Spirit of God our teacher, giveth to that evil spirit the devil our irreconciliable adversary? Is not that evil spirit styled by that good Spirit, Reu. 12. 10 The accuser of the brethren? Whereby thy teacher, o my soul, the Spirit of thy Father, & of thy Saviour, would teach thee, that no sooner doth any of the children of God commit sin, especially any known gross sin, against his Majesty, but incontinent that evil one presenteth, craftily and maliciously, the names and surnames of those with their sins before God, crying, OH Lord! thy Majesty made this man to thy own Image, thy Majesty delivered thy Son to the death for him, thy Majesty was ready by thy Spirit to renew him; and yet for all this thy great love, hath he not defiled himself with abominable idolatry, bloody murders, filthy adulteries and fornications, brutish drunkenness, merciless oppressions, and wilt thou no● o just judge of all the world, rub shame upon the face of such a one, who hath so grossly rubbed shame upon thy name, and upon thy blessed Gospel professed by him? Yea wilt thou not, o just judge of the world, adjudge such a one to be mine for ever, who hath (after the offer and proof of such love and kindness) refused to be thine? OH my soul, wilt thou not be loathe that such an accusation be made against thee, especially by such an accuser? Forget not then, forget not, to accuse thyself before thy God; yea to shame thyself before men (as men now accounted shame) to the end that his Majesty may be moved out of pity, for thy Saviour's sake, to excuse thee, even before and against the devil, thine accuser and deadliest enemy, never forgetting that which is spoken by Jerome: Hieron. ep. 55. Melius est confundi coram peccatoribus super terram, quam coram Angelis sanctis in coelo. It is better to be ashamed before sinners on earth, then before Angels in heaven. II Let none beside thy God, teaching thee by his written word, be thy Master and leader on earth, if thou wouldst walk here before him, and reign hereafter with him. BLind man, leaving the first path in the which he should stay his steps while he iourneyeth here, is made to fall from that highway in the which alone he should walk, and to debosh himself in that by-way which leadeth him, alas, towards that lake, out of the which there is no redemption. Because man, o my soul, cannot seek after that only true director and guide, who neither can deceive nor be deceived; while he looketh for life, he findeth in the end nothing but death; yea while delighting himself unhappily with his present foolish sports, he promiseth great commodities and comforts unto himself, confusion, yea condemnation prove in the end to be his sole portion. What noble wise man, o my soul, having his child to put to school, doth not even after mature deliberation, make choice both of the master by whom he would have him taught, and of the pedagogue by whom he would have him attended? OH man, I must tell thee, were thy raiment never so course, and thy cheer never so small, yet thou lodgest within thy clay body an immortal soul, which would be wisely committed to some good master, well acquainted with heavenly things, and to some faithful and painful pedagogue. But where shall such a one be found? Let no man seek after man to be his master, to be his pedagogue, but after that blessed God, who only made man, and is only able to instruct man truly, and to govern him rightly. Is a beast able to teach or to guide another? and must no● a beast have a man to teach it, and to guide it? So must man, seeking after a master, and after a pedagogue, seek after one worthier than himself, running to the face of God, running to the mouth of God, even to holy Scripture, by the which he showeth himself to man, by the which he speaketh to man, enquiring there to what way he shall take himself, and in what way he shall keep himself, while he soiourneth here: to the end when that night of death shall fall down upon him, he may set his feet upon the threshold of the gate of that city, Reu. 21. ●7. within the which no unclean thing possibly can e●●er. O my soul, when shall the men of the wo●ld prove so holily wise about the governing of their souls (which must necessarily either dye, or live for evermore) as Manoah the father of Samson was about the dressing of the body of his son who was only to live for a while with him? He was not present with his wife, when the Angel of God appeared unto him; but did he not come to his God and say, judg. 13. 8. I pray thee, my Lord, let the man of God whom thou sentest, come again now unto us, and teach us what we shall do unto the child when he is borne. Alas, alas, o my soul, who runneth thus to God, who prayeth thus to God, that he by his Spirit would teach them out of the blessed book of his word, what they should do to their souls, and to the souls of those who belong unto them while they live here! O Lord, when shall that true answer given by thy Majesty's gracious mouth, and made unto David thy scholar, enquiring thy Majesty about this purpose, be harkened unto by the men of this age? Psal. 119. 9 By what means shall a young man redress his way, by taking heed thereunto according to thy word. O would to God that all men could believe that which Ambrose did believe when he wrote thus: Credimus de Deo, rebusque divinis, Ambr. ep. 31. ad regnum Christi salutemque nostram pertinentibus; à nemine posse nos melius certiusque doceri quam à Deo ipso, qui nec falli nec fallere potest. We believe that we cannot be more assuredly taught touching God and divine things, which belong to Christ his kingdom and our salvation, then by God himself, who neither can be deceived, nor deceive. That which our Master spoke to the vile Sadduces touching the ground of their fearful error, denying the rising again of the dead, may be most truly applied unto all kind of sinners, swerving from the way of piety, of righteousness, and sobriety: Thou art an Atheist, an idolater, a profaner of God his Sabbath, an oppressor, a murderer, a false man, an adulterer, a fornicator, a drunkard; because thou wilt not know, because thou wilt not believe, that God is thy only Master, and that holy Scripture is that Book whereby he teacheth thee, what is that thou should eschew, and what is that thou should embrace. 12. Let all sick in soul because of sin, to whose ears the sound of the sweet name of that great Physician jesus is come, by the means of the Gospel, seek to him for medicine, whom they cannot found but in his word. IN many respects, o my soul, is the estate of man, now, alas, lying under sin to be pitied, but in this respect specially; that being naturally sensible of the mortal clay vessel, he is naturally senseless of his immortal heavenly soul. What man having a maimed or diseased body, hearing who can cure him, and knowing where he may found that cure, seeketh not without delay for that man, for that cure? yea longeth not even with weariness to be with that man, or to have that man with him? And yet, alas, while man is not only wounded, but dead in soul, through a greater number of sins lying in him, than there be hairs in his head, he doth not only refuse to hear that Physician jesus, and to come to that Physician jesus, Psal. 40. 12. who is only able to cure him; but he doth even found an heart to hate such, a tongue to revile such, yea now and then an hand to strike such as do advice him to hear that Physician▪ to believe that Physician, and to be content to receive his potions, and to have that his salve applied to him which is able to cure his soul. Naaman the Syrian being infected with leprosy, informed by that base handmaid who served in his house, that there was a man in Israel able to cure him, did not stint till he went thither, so desirous was he of corporal health. 2 King. 5. That poor woman, who was long subject to a bloody issue, knowing and believing what jesus was able to do to her, is not afraid to throng through the people till she come to jesus, so careful was she to be made whole. Did blind Bartimaeus (knowing that jesus was coming by, and that he was able to help him) stay from crying, Mark. 10. OH Son of God be merciful unto me. Yea, which thou must admire o my soul, no soone● heareth he this said to him, Be of good comfort, arise, he calleth thee, but forthwith (albeit he was blind) he threw away his clotheses, and hastened towards jesus. O Lord God, when shall the Naamans' of this our age, leprous in soul, by reason of their many monstrous sins, harkening unto, and believing the voices and counsels of his Elisaeus, seek after that water of the Spirit and of the word▪ which is only able to cleanse them? When shall the men, the women of this age, grossly defiled from the top of the head to the sole of the foot, through that continual running issue of iniquity, which maketh them not only uncomely, but loathsomely stinking in the nostrils of God, of Angels, and of men, sensible of God, run, led by faith, towards that hem of Christ's garment, even his blessed word, that by it this their running stinking issue may be happily dried up? When shall the blind men of this age found spiritual feet to run with courage and with confidence towards that bright Sun of righteousness▪ Mala. 4. 2. and light of the world, joh. 8. 12. jesus, to the end that they may see, that the things which be seen here, are temporal, and not to be rested upon, and that the things which are not seen otherwise then by faith, are eternal, and only to be loved, and longed for? Remember for thy own warning and wakening, o my soul, that loving invitation made to thee by thy Saviour: Mat. 11. 28. Come unto me all ye that are weary and loaden, and I will ease you, and ye shall found rest unto your souls. And no wonder that he charge thee thus, o my soul, and with this charge join this so large a promise, for there is all-sufficiency of medicine with him, to cure all thy diseases and sores. Bernard looking on this, doth first make an humble confession touching man's diseases, and then sound a melodious song touching Christ his medicine: Triplici morbo laborat genus humanum, principio, medio, & fine, id est, nativitate, vita, & morte: nativitate immunda, vita perversa, morte periculosa▪ Venit Christus, & contra hunc triplicem morbum attulit triplex remedium: Bern. in sent fol. 117 Natus est, vixit, mortuus est. Nativitas eius purgat nostram, vita eius instruit nostram, mors eius destruit nostram. Mankind is subject to a threefold disease, in the beginning of his life, progress, and end, that is, in his birth, in his life, and in his death; his birth being foul, his life perverse, and his death dangerous. Christ came into the world bringing with him a threefold remedy against this threefold disease: He is borne, he liveth, he dyeth, his birth purgeth our birth, his life directeth our life, and his death destroyeth our death. And to make this the more sensible, and comfortable to thee, o my soul, doth not Bernard bring in the Physician jesus, thus from the heavens speaking unto thee by his own sweetest and refreshing lips: Conceptio mea emundat tuam, vita mea instruit tuam, mors mea destruit tuam, resurrectio mea praecedit tuam, ascensio mea praeparat tuam, Spiritus meus adiwat infirmitates tuas. My conception purgeth thine o Christian, my life directeth and instructeth thine, my Resurrection goeth before thine, my Ascension to the heavens prepareth away whereby thou mayest ascend thither also; yea my Spirit helpeth thy infirmities. OH when shall our professors of Christ see and feel sweet jesus to be that whom Ambrose happily out of sense founded upon clear Scripture, saw him to be: Omnis anima accedat ad Christum: quia omnia Christus est nobis. S● vulnera curare desideras medicus est, si febribus aestuas fons est, si gravaris iniquitate, Ambros. iustitia est, si auxilio indiges virtus est, si mortem times vita est, si coelum desideras via est, si tenebras fugis lux est, si cibum quaeras alimentum est. Let every soul draw near to Christ, because Christ is all things to us all. If thou desirest to cure thy wounds he is a Physician, if thou be burning in an hot fever, he is a pleasant fountain ready to yield thee abundance of cooling water to refresh thee, if thou be loaden with iniquity, he is righteousness to free thee from that burden, if being weak thou findest thyself to have need of help, he is strength to sustain thee. If thou fear death, he is life to quicken thee, if thou desire heaven, he is the way to lead thee to it, if thou fly darkness, he is light to enlighten thee, if being hungry thou desirest meat, he is nourishment to feed thee. But if these loving invitations will not be able to allure men carefully to seek after this only blessed and rich jesus, let that his just conviction pronounced long ago, against the abusers of his mercy and long suffering, affray them for attempting to despise him. Luke 13. 34. 35. OH jerusalem, jerusalem, which killest the Prophets, and stonest them that come to thee, how often would I have gathered thy children together, as the hen gathereth her birds under her wings, and ye would not. Behold your house is left unto you desolate. Io. 15. 22. If I had not come and spoken unto them, they should not have had sin, but now have they no cloak for their sin. 13. That white shining lily jesus, is not to be found but amongst pricking sharp thorns. SWeet jesus, most sweet jesus, yea jesus far sweeter than the honey and the honey comb, is that only rich jewel more precious than the finest gold, fined seven times, which is only worthy of thy love, o my soul! as now I hope thou seest clearly, and perceivest sensibly, to thy great contentment and unspeakable joy. Thou art a heavenly spirit, o my soul, created by that uncreated Spirit, and redeemed by that eternal wisdom of God thy Father, jesus God-man, & man-God, to live, through, before him, and with him for evermore. And yet I must tell thee, o my soul, that this sweetest honey jesus, that this only precious golden jewel jesus, (who alone being all things to thee, is only worthy of thy love, desire, and delight) is not to be found, but in a thorny bush, and amongst pricking briers, as it were; so that when thou drawest near to see him, to seek him, & to embrace him, thou must be content to be pierced to the very quick. And yet I must charge thee, o my soul, albeit I should be pricked to the shedding of my blood in seeking after him, cease not to seek after him, till thou found him, for well is that blood spent, which is spilt in seeking after him, and in finding of him. Yea albeit I should die when thou hast gotten him, cease not to stick by him, cease not to keep him. For o how honourably dieth he, who dieth resolutely for seeking and keeping of that blessed jesus, who died willingly, to the end that he might found him, and finding him, might save him from that death which only deserveth the stile of death? jesus thy love, o my soul, who is only worthy of thy love, is not to be found, but in the thorny bush of pricking tentations, and amongst the sharp briers of stinging tribulations. And therefore if I, bending my ear to the enchanting voice of Satan, to the flattering speeches of this world, or to the alluring stings of my own lusts) shall refuse with that self-lover in the Gospel to follow after jesus, Mat. 8. 19 20. because I shall want a hole to hide myself in, or a stone to lay my head upon; I shall assuredly deprive myself of jesus. Yea, if I being possessed with the best things of the earth, even in greatest quantity, shall refuse at the commandment of jesus to quit them all, I shall never be partaker of that treasure which is only to be found in heaven through him. Mat. 19 21. 22. Hast thou forgotten, o my soul, that badge and reward wisely prepared for thee, when thy sweetest liberal wise Saviour is measuring out the things of this earth to thee, after that thou through his special grace, hast forsaken all things for him: Verily, I say unto you, there is no man, Mark 10. 29. 30. that hath forsaken houses, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my sake and the Gospel, but he shall receive an hundreth fold now at this present, houses, and brethren, and sisters, and mother, and children, and lands with persecutions, and in the world to come eternal life. Thus have what sweet flesh thou canst have here on earth, o my soul, thou must be content to eat it with the bitter herbs of persecution, and yet while thy mouth is filled with nothing here beside bitterness, assure thyself of the sweetness of glory afterward: for as the cross is Christ's badge below, so the crown is his reward above. The sense hereof moved Augustine to say, Non Christus regno terreno decoratus, August. nec Christus terrenis opibus diues, nec Christus ulla terrena felicitate praefulgens, sed Christus crucifixus ●er totum orbem praedicatur. Christ is preached throughout the whole world, not decored with any earthly kingdom, not enriched with earthly goods, not shining gloriously through any glorious prosperity▪ but crucified, and so covered with ignominy. 14. Sweet, wise jesus, will cross thee first, if he be to crown thee afterward. When thy meek King and loving Saviour jesus draweth near thee, o my soul, riding upon that word of truth, and so upon that white horse of the Gospel, to offer himself unto thee, he hath indeed both his hands full, and stretched forth towards thee: yet so, that his left hand, as it were goeth before hanging downward, offering somewhat unto thee, which thou must not refuse at any time, not in any place, to receive from him; and his right hand staying, as it were behind, lift up somewhat on high, and inclining also towards thee, carrying that in it which thou wilt assuredly receive sometime from him, albeit not where, and when thou wouldst. Thy loving Saviour jesus, o my soul, carrieth in his left hand which goeth before, a cup full of bitter crosses, covered with a thorny crown: and this thou must first take in thy hand, taste with thy mouth, and carry on thy head. In his right hand, staying a little behind, yet lift up on high, he carrieth a cup full of sweet pleasures, free of all bitterness and pain, compassed and covered with a soft shining crown of everlasting glory. Attempt not, o my soul, passing by jesus his left hand, reached forth first towards thee, and offering unto thee that bitter cup of the cross, and that pricking crown of thorns, to lay hold on his right hand, to the end thou mayest gripe and possess that sweetest cup of savoury pleasures, and that shining crown of desired glory: for be sure, as thou shalt found jesus to be wise, in setting the cross before the crown, and so bitter pangs before sweet pleasures; thou shalt found him to be most strong also, easily able to keep thee from the possession and fruition of the sweet cup of pleasures, & soft crown of glory, because thou refusedst even at his command, to take, to drink, and to digest with gladness and contentment, that bitter cup of trouble, and wear that pricking crown of crosses and calamity. For thou canst not found jesus, unless thou be content to be crossed with him, and for him; thou canst not keep jesus, unless that thou be content while thou keepest him, and for keeping of him, to be compassed and covered with that crown of thorny troubles, wherewith he was covered from his birth to his burial. Canst thou forget, o my soul, that answer given by thy Saviour, unto the mother of Zebedeus his children, longing to have her two sons james and john, propined with that sweet cup of delicious pleasures, and crowned with the soft crown of shining glory, even before men, and amongst men on earth here, abhorring in the mean time, that they should taste any bitter thing, that they should be covered with any show of ignominy: Mat. 10. 22. 23. Are ye able to drink of the cup that I shall drink of, and be baptised with the Baptism that I shall be baptised with? Shall thy wise father, o my soul, propine his only well-beloved and dearest son jesus, the sole solace of his soul, with the cup of trouble and sorrow, and crown of pricking griefs, before he be able to come to his kingdom: and shalt thou, being filthy through sin in God's presence, and for sin God's enemy, enjoy pleasure, and possess glory, before thou fight with jesus in the field of affliction? Remember, remember, o my soul, the tenor of that sentence, whereby even with a special spiritual check, that holy one thy Saviour did justly reprove the slowness and forgetfulness of his disciples: Luke 24. 25. 26. OH fools, and slow of heart, to believe all that the Prophets have spoken, aught not Christ to have suffered these things, and to enter into his glory? Forget not that ground laid down by the Spirit, o my soul, as thou lovest thyself. Rom. 8. 17. If we be children, we are heirs, even heirs of God, and heirs annexed with Christ, if so be that we suffer with him, that we may be also glorified with him. The sense hereof moved Bernard to say, Bernard. Caput coronatum spinis, membra coronata rosis habere non vult. That head which was crowned with sharpest thorns, will have upon no condition members crowned with soft roses. And again, Bernard. Nec sine cruse sequi Christum, nec sine vnctione crucis asperitatem quis far potest. Neither can a man follow Christ without the cross, neither can he undergo contentedly the bitterness of the cross, without the grace of the Spirit, Since he then died for me, o my soul, who bringeth the cross to me, who while I lie under the cross▪ abideth always with me; yea who by the cross dresseth me for the crown, that where he is, there I may be also. Let it please thee, o my soul, to welcome the cross gladly when it cometh to thee, to entertain it with joy when it lieth on thee. For be sure, when thy Saviour shall cease to cross thee, he shall not forget to crown thee, if thou can any ways be content to be crossed with him and for him, who was most hearty contented, being blessedness itself, to be made a very curse for thee. The fierce Lion will be smitten by his keeper, and not repined, but if a stranger attempt to strike him (being within his reach) he will tear him in pieces. While Christ strikes me, o my soul, he strikes me who made me, who was stricken for me, who keeps me, who feeds me. Shall I, quoth a fool, dare I prove a rebel, o my soul! A fool I am, if I know not, if I confess not, that all my crosses come from him who was cursed for me. A rebel I am, if knowing this, if confessing this, I dare refuse to be patiented, yea to rejoice under them. And therefore Bernard did truly say, Bernard. Grataignominia crucis ei qui crucifixo ingratus non est. OH how thankfully welcometh that man the shame of the cross, who is not altogether unthankful to him, who was crucified for him! O, o my soul, when shall that of Augustine be duly thought upon by our soft dainty professors, who are not content to endure any hardness at all for him who could scarcely found a hard stone to lay his blessed head on, when he came to be borne, to be banished, to become poor, to be scorned, to be scourged, yea, to be shamefully slain for them? Si ipsum caput nostrum, August. noluit corpus suum levari sursum, quod deorsum accepit nisi per tribulationis viam, quid audent membra sua sperare capite suo se magis esse felices? If our very head would not have that his body which he took on, on earth beneath here, to be lift up above unto the heavens, but through the way of tribulation, how dare the members of this body, attempt to think and expect, that they can be more happy than their head, and so pass unto the heavens without any kind of trouble? 15. Every Christian will confess, that the cross belongeth to him, and yet even the best Christians, when the cross cometh near to them, and lieth on them, are both afraid thereof, and murmur under it. ALas, o my soul, when shalt thou begin to know thyself, and being sensible of thy own infirmities, to consider the nature even of the children of God, hearers of that his sweetest voice of the Gospel, whereby with remission of sins and life everlasting, first, comfort under affliction and oppression, and then delivery from them both, is clearly promised to God his afflicted and oppressed ones! While the Gospel is sounded in their ears, they are contented, not only to hear that jesus Christ by his death, hath freed them from their sins, and by his rising again, hath conquessed unto them everlasting righteousness; and so that Christ bringeth not only with him unto them, a soft shining crown of unspeakable glory, to be worn by them in heaven for evermore, but also a most bitter cup of divers crosses, and a pricking crown of thorny troubles, to be drunk and worn by them on earth here for a while. Yea not only are the children of God content to hear this, o my soul, but they be ready also, even while they possess honours, wealth, and pleasures in great abundance, to profess and confess, that as they have right to a crown hereafter, so they must look for the cross here: and yet when this comes to practise, which they have heard, which they do profess, and so when God their Father layeth that cross on them, which he foretold them, and which they confessed, that he doth lay on all his own: OH then, alas, o my soul, even the child of God beginneth to murmur against God, to grudge with his cross, and to offend with the instrument of it. And yet, o what mad folly is this! Thy Saviour hath said to thee, o my soul: If any man will follow me, let him forsake himself, and take up his cross and follow me. Hereupon I answer him again: If I shall forsake the cross, I must want the sweet jesus, but I am hearty content to be crossed, yea to be crossed ten thousand ways, to the end that I may possess thee. And yet when all this is done, I dare attempt to murmur even against this Christ, when I am crossed with him, and for him, whom I can neither found nor keep without the cross. Tell me, tell me, o my soul, what shalt thou see, if thou look backe unto thy Baptism, whereby thou madest thy first acquaintance with Christ. What eatest thou, what drinkest thou, when thou presentest thyself to the Sacrament of the Lords Supper? In Baptism I see matter not only assuring me that I am throughly washed from all sin in the blood of Christ, but that I must be contented from the day in the which I gave up my name to jesus, to the very minute in the which I shall lay down my life, to be bedewed and drenched in the cold waters of grievous tribulations, albeit (honour be to God) I cannot be drowned by them. Isa. 43. 2. When I participate the Sacrament of the Lords Supper, I see and eat bread, yea broken bread, telling me, that jesus my Saviour being that wholesome and nourishing good wheat, was contented to be ground betwixt the heaviest and sharpest millstones of his Father's wrath, to the end he might become food to me, and that I being fed by him, should not refuse to be ground betwixt the weightiest millstones of the sharpest crosses it pleaseth his Majesty to try me with, in declaration of my thankfulness to him for feeding of me. I see and drink wine, yea wine poured out, telling me that blessed jesus, being that sweetest wine grape, full of spiritual juice and nourishing heavenly liquor, was hearty contented to be pressed in the winepress of his Father's indignation, to the end that he might become wine, to quicken, to refresh, and to comfort me. And should not I be hearty content to be pressed with the heaviest crosses his Majesty shall measure out unto me, in declaration of my thankfulness towards him, for humbling himself to be pressed, to the end he might become wine, to comfort, refresh, and quicken me? This moved the Spirit thus to charge the dispersed crossed Christians: 2. Pet. 4. 12. 13. Dear beloved, think it not strange, concerning the fiery trial which is amongst you, to prove you, as though some strange thing were come unto you. But rejoice, in as much as ye are partakers of Christ's sufferings, that when his glory shall appear, ye may be glad and rejoice. And indeed he must needs prove, o my soul, a man evil schooled in grace, who dare think affliction to be a strange thing to the child of God. For can that possibly be justly counted strange to a man, which is consonant to the law of that country where he dwelleth, wisely and well established by his King? Now hath not thy God, o my soul, by a very ancient law appointed all those who be his, to affliction on earth here? Be not these the words of that first Evangelicall Sermon sounded by God to Adam, being yet in Paradise (having established that new coveuant of grace with him in the blessed Messiah, promised after that the old covenant of works was broken by him:) Gen. 3. 15. I will also put enmity betwixt thee & the woman, and betwixt thy seed and her seed, he shall break thine head, and thou shalt bruise his heel. Hereby placing as it were with his own hands all those he was to save by the promised Messiah, in a field to fight with Satan, while they should sojourn here, that obtaining the victory, through the strength of their head and brother, they might reign through him and with him for ever, having Satan trampled under their fear. Yea do not Gods children endure troubles here by a very necessity, seeing the Spirit their teacher, who cannot lie, Act. 14. 22. speaketh thus: We must through many afflictions enter into the kingdom of God. 2. Tim 3. 12. All that will live godly in Christ jesus shall suffer persecution. Again, can that be counted strange in any nation, which being warranted by God's Law, agreeth also with daily practice, allowed of by the most religious and prudent in the kingdom? Search the old and new Testament, my soul, and thou shalt see there the dearest Saints of God, not only clothed with that rough coat of affliction, but rejoicing under it, and exhorting others not to refuse it when it is offered unto them. View for thy satisfaction in this point, Rom. 5. 3. that cloud of witnesses presented to thine eyes in the 11. Chapter of the Epistle to the Hebrews. Yea, hearest thou not Paul crying: We rejoice in tribulation: 2. Cor. 11. 30. If I must needs rejoice, I will rejoice in my infirmities. And yet while all these things & many more be brought unto our ears by holy Scripture, knowest thou not, o my soul, that so soon as our God, according to his promise and decree, lays the cross upon his own, that then they begin to whisper, and whispering to think somewhat hardly of him their Father, and of the cross, and to murmur against the cross his rod? Moses in the 4. of Exodus resolved the distressed Israelites according to that God had put in his mouth, that they should be delivered from the bondage of Pharaoh, notwithstanding he was to harden Pharaoh his heart, so that they should not be delivered from under his hand, but by the strong arm of God which he was to stretch out smiting Egypt by it with many plagues, before Israel his first borne should be brought out of it. And yet no sooner found the Israelites (being thus resolved) their afflictions increased, but incontinent lifting up their hearts and voices against Moses and Aaron, they cry out, The Lord look upon you and judge, Exod. 5. 21. for ye have made our savour to stink before Pharaoh, and before his servants, in that ye have put a sword into their hands to slay us. But what speak I of the children of Israel? No sooner doth Moses and Aaron the commissioners of the high God, and deliverers of the alleged promise, hear these speeches spoken to them and of them by the people, but immediately Moses murmuring against God, Exod 5. 22. 23. also crieth out, Lord why hast thou afflicted this people, wherefore hast thou thus sent me, for since I came to Pharaoh to speak in thy name, he hath vexed this people, and yet thou hast not delivered this people. Paul was that scholar who kept his Master's speeches in better memory, and who hearty could submit himself always in every place to the good will of his Master, knowing what he had told and decreed touching him. jesus Paul his Master being to make him a Preacher who was before a persecuter, speaketh of him thus unto his servant Ananias, Act. 9 15. 16. He is a chosen vessel unto me, to bear my name before the Gentiles, and kings, and the children of Israel, for I will show him how many things he must suffer for my name's sake. And doth not Paul being resolved hereof through the grace of his Master, with a good heart and a cheerful countenance, expect crosses, and gladly welcome them when they come to him? For hearest thou him not say, Act. 2. 22. 23. o my soul, Behold I go bound in the Spirit to jerusalem, and know not what things shall come unto me there, save that the holy Ghost witnesseth in every city, that bonds & afflictions abide me. Seest thou not, o my soul, the Prophet Agabus taking Paul his girdle from him, and having bound Paul his hands and feet therewith, say unto him, Act. 21. 10. 11. Thus saith the holy Ghost, so shall the jews at jerusalem bind the man that oweth this girdle, and shall deliver him into the hands of the Gentiles. Hereupon hearest thou not those who were with Paul, beseeching him that he would not go up to jerusalem? And yet, o my soul, hearest thou not Paul, as a most valorous conqueror through him that died for him, even with rare courage, out of heavenly resolution answering them thus, What do ye weeping and breaking my heart, for I am ready not to be bound only, but also to dye at jerusalem for the name of the Lord jesus. Will't thou it offend thee, o my soul, when after death thy God shall make thee to rest from all thy weary labours, & posssesse thee with life everlasting? Be offended therefore as little with thy God, when here before death he visits thee with his corrections, considering that the same God who hath promised unto thee refreshment after death, hath prepared labours for thee before death, & therefore as thou dost expect that endless crown, even with joy before it come, and shalt beyond measure rejoice when thou shalt enjoy it; so learn to expect crosses while thou livest here, Act. 5. 41. & 16. 25. and when they come, tread in the paths of the holy Apostles, and with singing and much rejoicing welcome them cheerfully. 16. While thou livest here, desire not to live, but to that God, and for that God, who made thee and sent thee hither. Every man naturally loveth life, and loving life desireth to live: but, alas, scarce one of a thousand do know and consider wherefore life should be loved, and so wherefore man should desire for to live. Esth. 5. The ambitious man with Haman, desireth to live, to the end his honour may be increased. The lecherous man with Ammon, 2. Sam. 13. desireth to live, to the end he may satisfy his beastly lust. The seditious man with Achitophel, 2. Sam. 15. desireth to live, to the end that accomplishing his perverse and wicked plots, he may throw down such as he hateth, and advance those that follow him. The avaricious man with the fool in the Gospel, Luk. 12. would live, to the end he may enlarge his bounds, and augment his sums. Luk. 16. 16. The bellie-god would live, that with the rich glutton he may please his taste, and fat his vile belly with the daintiest fare. But are not these men, o my soul, with their desires, more than abominable in the eyes of that holy God who made all men for himself, and no man for any thing besides his Majesty? Wherefore o my soul, if thou loving life, wouldst love it as becometh the child of God to love life, and so if desiring to live thou wouldst live for the right end, I would advice thee to learn of that heavenly wise and grave learning Father David, Psal. 119. that this life is not to be desired nor loved but for God's cause only; and that no man should desire to live, but to the end he may know the Law of his God, and by keeping of it may procure honour to his name. This was that end wherefore man having lost himself in Adam, Luk. 1. 74. 75. was redeemed by jesus Christ; yea this is that end, for the which dead unclean man is quickened, Rom. 8. 11. 12. 13. renewed, and sanctified by the Spirit of the Father, and of his dearest Son. 17. Long not for death, but to the end that thou mayest cease to sin, and be with Christ, if thou wouldst not after that first death die that second death also. ALas, o my soul, as men desire to live, and in desiring to live, sin grossly, because they desire not to live for the right end. So men desire also to dye, but, alas, they sin in desiring to dye, because the grounds of their desire are vile before God, and no ways profitable, but hurtful to themselves. Can we desire to live submitting always humbly and holily our crooked wills to the good and strait will of our God, to the end that with David we might keep his law, Psal. 6. and with Ezekiah we might advance his worship here; Isa. 38. could we desire to dye, submitting also herein our will to the good will of God, to the end that we might cease to break the law of our God, and so to sin against his Majesty, yea to the end that we might be with jesus, Phil. 1. who is our only advantage both in life and death; holy should this our desire be, and happy should we prove, having such a desire wrought in our souls. Understand, understand o my soul, that this natural life is no benefit unto man, nor can be any benefit at all, but only so fare as it goes before spiritual and eternal life, and so fare as it hath spiritual and eternal life following it. For as that old saying abideth ever true, Nemo renatus qui non prius natus: Not man is borne over again by the Spirit of God, that he may become the child of God, but he who was borne first of a woman to be the child of man: so that shall hold infallibly true which our Master spoke of judas: Mar. 14. 21. It had been good for that man, who is not borne over again of the holy Spirit, that he had never been borne of a woman: for death seizing on such a man, cannot but possibly sand him to hell for evermore. When on the contrary, that man who through God his grace is made to dye to sin before he die before the world, shall after his first death cease from his labours, and rest with his God for ever, singing sweetly, Well is me that ever I was borne over again by the Spirit of my God, to be the child of God, after I was borne of a woman to be the son of man. Bernard. Bernard meditating long ago upon this, and subscribing unto the truth of it, from a renewed humble honest heart, drew up this prayer unto his God: Commoda mihi tres panes, nempe ut sciam, ut diligam, ut faciam voluntatem tuam. I beseech thee, o Lord▪ my Father, to bestow on me thine hungry child three loaves, that I may know, that I may love, and that I may do thy will, so shall I live: for in these three standeth the whole life of my soul. And again. Vulgò dicitur, qui bene pascit, bene vixit. It is commonly said among men, He that feedeth well, liveth well. But herein wickedness, o my God, doth grossly bewray itself, for none can possibly live well, but he that liveth ordinately, sociablie, and humbly. Ordinatly, studying to procure honest things both before God and men. Sociably, living so that he study to be loved of others; and humbly, that while he is made thus through the grace of his God to carry himself, he be not puffed up with pride; as, alas, too many be, but that contrariwise with the holy Saints of God, yea with his most blessed Angels, he cast himself always down before that Majesty, Reuel. 4. 9 10. who hath been so merciful and beneficial unto him. 18. Endeavour thyself, o man, to know before thou die, of whom thou holdest thy life, jest after death thou repent, albeit too late, that ever thou livedst. FOolish man pitying many, cannot, alas, pity himself: yea he cannot so much as dream that he is to be pitied; and yet what creature is so much to be pitied as man, who should prove God's best creature beneath here? O Lord God, how many men lay down their lives daily, and so are removed from this earth by death, before they know by whom and wherefore they were endowed with life, and placed on this earth: and if man in this respect be not to be pitied, let all such who be sensible of humane misery, judge. OH my soul, if living here I know not of whom I have my life, and so who is he unto whom I should look, after whom I should seek, studying always to serve & to please him, even in the whole course of my life; had it not been better I had never tasted of life? That man who never was, who never shall be, shall never indeed taste of that sweetest milk, and most wholesome honey, which is in that heavenly Canaan which is above, neither shall he ever be tormented with that ever burning fire which is in that deepest gulf, out of the which there is no redemption. But as for that man, o my soul, who life's and knows not him from whom and for whom he hath his life, be sure if he die before his mind be enlightened to see his God, and before his heart be moved to love him, and to believe in him, and his life so sanctified, that in some measure he may serve and please him; not only shall he be deprived of that immortal heavenly inheritance, but also adjudged to remediless and comfortless condemnation. O, o, when shall the inhabitants of the earth harken unto that wise advice given by that wise Preacher, Remember now thy Creator in the days of thy youth, Eccl. 12. 1. while evil days come not, nor the years approach in the which thou shalt say, I have no pleasure in them. When shall they suffer that great conclusion to take place in their hearts, which would quicken the deadest, and awake the most secure, which the same Preacher setteth down in the same place, Eccl. 12. 13. 14. Let us hear the end of all, Fear God and keep his comandements, for this is the whole duty of man: for God will bring every work unto judgement, with every secret thing whether it be good or evist. O, o, when shall Preachers, when shall hearers, out of a sense thereof learn to cry unto God with David: Psal. 119. Open mine eyes that I may see the wonders of the law. Teach me OH Lord the way of thy statutes, and I will keep it to the end: give me understanding and I will keep thy Law, yea I will keep it with my whole heart. Yea would to God that thou, o my soul, couldst in this last age see and feel that which Augustine saw and felt in his time, to the end that out of that sight and sense, thou mightest make the like confession before God which he made, and sand up the like petition which he sent up to him; August. My body, o Lord, liveth by my soul, and my soul liveth by thee, o my God. Be near me therefore o God, near in my heart, near in mine eyes, near in mine ears; yea near in my body, and every member of it, that they may all serve thee. 19 Behold and consider, o man, how dear sweet jesus hath loved thee. KNewest thou, o my soul, how blessed jesus hath loved thee, be sure thou wouldst love him, & out of that thy love thou wouldst be careful to keep his commandments, Gen. 43. 11. 12. 13. jacob loved Benjamin dear, but o how more dear hath jesus loved thee! jacob pinched with famine is compelled for the safety of his own life to part with Benjamin, and to sand him down to Egypt. But blessed jesus, to the end that he might feed thee and keep thee, o my soul, will not only subject himself to hunger, but unto cruel death. jonathans' love towards David exceeded the love of women. 2. Sam. 1. 26. But jesus his love towards thee, o my soul, exceedeth not only the love of women, but the love of jonathan. Scripture telleth me, and history likewise, 2 King. 28. 29. that mothers have slain their own children to keep in their own lives: but neither in Scripture nor in history is it found, Lam. 4. 10. that any woman ever was contented to cut and dress her own flesh for the safety of her child. josep. de bello. jud. lib. 7. cap. 8. And Scripture largely telleth me, that thy blessed jesus, o my soul, is that kindliest Pelican, who was contented to give his own flesh, not only to be scourged, to be nailed, to be pierced, but to be crucified, and die on the tree, to the end that thou, o my soul, mightest feed upon him to eternal life. jesus his love towards thee, o my soul, exceedeth also the love of jonathan. jonathan loved David, so that he incurred his father's wrath for David, and was contented hearty that David should succeed his father in the Kingdom; yea jonathan oftentimes hazarded his very life for David. Always thy jonathan jesus, o my soul, being a King, yea that King of kings, by whom, and under whom all kings do reign, did not only become poor to make thee rich, undergo that intolerable weight of his Father's wrath, to the end that thou mightest attain unto and enjoy his everlasting favour, but also did dye, to the end that thou being quickened by him mightest be made a king to reign and live with him in heaven for ever. Yea telleth not Scripture thee, o my soul, that jesus hath loved thee so, that he hath married thee, tutored thee, and hath provided a rich dowry for thee. 2. Sam. 28. 41. Abigal is dashed when David his Ambassador came unto her, showing her that David would marry her. It is holden for a wonder that Solomon king of judah married the king of Egypt's daughter. But shouldest thou not be much more astonished, o my soul, when thou hearest that even jesus that greatest Son of David, and that mighty King of everlasting peace did marry thee, Eze●. 10. 4. 5. while thou wast dead in sin, lying in thy blood in the very open field, having no eye pitying thee. Hosea speaking of this marriage, bringeth in thy blessed kind spouse speaking thus unto thee, Ose. 2. 19 20. o my soul, I will marry thee unto me, yea I will marry thee unto me, in righteousness, in judgement, in mercy, and compassion. Men marry women for a while, yea for an uncertain troublesome while, but jesus hath married thee, o my soul, for evermore, in such sort that neither distance of place, nor death, nor the grave, can possibly sever thee from him, or him from thee: yea which is more, the nearer death draweth unto thee, and thou approachest unto the grave, the more strictly art thou united to him, and he joined with thee. Beside this, jesus hath so loved thee, o my soul, that he hath endowed thee, but wherewith I pray thee? I hear Saul craving from David an hundred foreskins of the Philistines for his daughter. 1. Sam. 18. 25. 6. 7. And I see David laying down two hundred for her. Always jesus hath endowed thee, o my soul, not with silver, nor with gold, not with precious stones, but with blood: and with what blood, o my soul! not with the blood of rams, Act. 20. 28. of goats, nor of any man, 2. Pet. 2. 18. 19 but with his own only most precious, most honourable and most clean blood. Beside this, o my soul, jesus hath so loved thee, that he hath provided a dowry for thee, but what a dowry? bear with me, o my soul, if here I must confess that I cannot tell thee what a dowry that is which thy husband hath provided for thee, because my God hath not told me, and who living here can possibly acquaint the child of God sufficiently and perfectly with the valour and excellency of that inheritance which is appointed for thee? Some sparks of the excellency and majesty of it are presented indeed to our consideration by Scripture, but fully it shall not be known till we be where our dearest spouse jesus is. Love this jesus, o my soul, sincerely; seek this jesus, o my soul, busily; serve this jesus, o my soul, faithfully and cheerfully: and let nothing content thee till thou be where he is who hath so loved thee. But how shall you love this jesus, o my soul, lend thine ears unto jesus, cast thine eyes upon jesus, and out of that love wherewith he hath loved thee, learn thou, I pray thee, how to love him again. This is that counsel which Bernard giveth to thee, Benn. o my soul, Disce o Christiano à Christo quomodo diligas Christum, disce amare dulciter, amare prudenter, amare fortiter; dulciter, ne illectus; prudenter, ne deceptus; fortiter, ne oppressus; ab amore Domini avertaris. Learn o Christian, from Christ, how thou shouldest love Christ, learn to love him sweetly, to love him wisely, to love him strongly; sweetly, jest being alured; wisely, jest being deceived; strongly, jest being oppressed, thou shouldest be drawn away from the love of thy Lord Now, o my soul, by whom art thou made to love this jesus thus, who hath so freely loved thee, and who by loving of thee, hath deserved to be loved by thee? Angel's cannot teach thee to do this, men cannot teach thee to do this; none can teach thee this lesson beside that great teacher of God his children, Rom. 5. 5. even the Spirit of the Father and of his Son, by whom alone this love is spread abroad in our hearts. 20. Give no sleep to thine eyes, till thou be certified that jesus, the love of God his elect, loveth thee. IF thou my soul, wouldst prove truly wise to that last day, after which there shall be no day, it were good that thou were careful in time to be certified of the love of jesus thy Saviour and Master, as of that first and chiefest thing thou shouldest be careful to be certified of before all things: so that publicly before God, Angels, and men, and privately betwixt God and thine own heart, thou mayest say and sing; Blessed be that jesus who hath loved me, blessed be that jesus who loveth me still. But hear, o my soul, three things are wisely to be considered by thee. First, wherefore should this be thy first & chiefest care? Secondly, whereby is that love wherewith jesus hath loved thee, intimated to thee? Thirdly, how mayest thou be certified that jesus loveth thee? Let me possess all the world, o my soul, if jesus love me not, woe unto me: want what I can, if jesus love me, well is me. I want that honour, that wealth, that health, those pleasures which sometime I enjoyed, yea I am deprived by death of a loving father, of kind brethren, of true friends, of dear companions: always jesus loveth me, jesus is with me, therefore well is me. And must I not be well, o my soul, having him who was the sole solace and desire of that holy man David, who was a man according to the heart of God, for did he not, treading all want under foot, and triumphing as one possessing all wealth, cry out thus: Whom have I in the heavens but thee? Psal. 73. 25. and I have desired none in the earth but thee. But, o my soul, how happened I to bring David before thee, when I was speaking to thee touching the happiness of that man, who possesseth jesus? Was not jesus, not only with God his Father, but the very daily delight of God his Father, Prou. 8. 26. 27. 30. when he prepared the heavens and made the earth? Mephibosheth hath a worthy speech unto David, 2. Sam. 19 30. after he returned to jerusalem: Let Ziba take all, seeing my Lord the King is come home in peace. And wilt thou not be contented to say, o my soul, OH Lord my God, let all that I have be taken from me, seeing my love and Lord jesus is come to me, even he, in whom thou o Lord my Father art well pleased with me, Mat. 3. 17. even he, o Lord, who is my life, my light, and my salvation. This love wherewith jesus hath loved thee, joh. 8. 12. & 14. 6. o my soul, is intimated to thine ears, is sprinkled as it were on thy body, is put into thine hand, is presented to thy mouth, yea is as it were, eaten, drunk, and digested by thee. It is intimated to thine ear by the sweetest voice of the Gospel preached to thee. It is sprinkled as it were upon thy body by that Sacrament of Baptism, whereby thou wast initiated in the house of God. It is put into thine hand, presented unto thy mouth, eaten, drunk, and digested by thee, a● it were by and in that Sacrament of the Lords Supper, administered in broken bread and wine, poured out: telling thee, o my soul, that blessed jesus being that clean and wholest wheat, was hearty content to be ground betwixt the millstones of his Father's wrath, to the end he might become sweet and pleasant bread to feed thee. Yea that blessed jesus being that true vine, full of heavenly juice and liquor, would be pressed in the winepress of his Father's indignation, to the end that he might be made a quickening, refreshing, and comforting drink, to quicken thee, o my soul, being dead, to refresh thee, o my soul, being wearied, and to comfort thee, o my soul, being cast down. Thou mayest be persuaded, o my soul, that jesus loveth thee if thou lovest him, for he never loved God, joh. 4. 10. who was not first loved of God. Now thou shalt know if thou lovest jesus, joh. 8. 47. & 14. 15. if thou lovest his word, if thou be careful to keep his commandments, and if thou delight in the society of such as love him, Psal. 15. 4. and walk in his ways. 21. Seeing no sin is committed behind his back, but in his face who knows the thoughts of men afar off, let no man attempt to commit sin, upon hope of secrecy. ALbeit sin which is thine only enemy, o my soul, be a most alluring and sweet potion, yet sin is a deceiving and destroying traitor: and no wonder, it being the arrow of that evil one, who is not only a subtle fox, but also a bloody Lyon. OH how easily suffer vile men themselves to be persuaded that sin may be committed, yea that sin is committed in secret, albeit there was never any sin committed but in sight. It may be that sin be committed behind the back of a blind man who seethe nothing, and of a purblind man who seethe little, yet it is ever committed in the sight of God, who made man, and who hath eyes by the which he seethe. Alas, alas, the blind powers & people of this world, live so now, as if the God of heaven had no eyes, or had blind eyes, either seeing nothing at all, or seeing nothing afar off. Always out of Scripture I have learned three things touching this point, o my soul. First, that our God hath eyes: Secondly, that our God hath eyes of a rare excellent nature: Thirdly, that not without special cause our God hath taken unto himself such eyes. Speaks not Scripture touching our God thus: Psal. 94. 8. 9 Understand ye unwise among the people, and ye fools when shall ye be wise, he that planted the ear shall he not hear, and he that made the eye shall he not see? And therefore what wonder the Prophet falls out into this exclamation: Wither shall I go from thy Spirit, or whither shall I fly from thy presence? If I ascend unto the heaven, thou art there; if I lie down in the hell, thou art there: Let me take the wings of the morning, and devil in the uttermost parts of the sea, Psal. 139. 7. 8. 9 10. 11. 12. yet there shall thy hand lead me, & thy right hand hold me. If I say yet the darkness shall hide me, even the night shall be light about me, yea the darkness hideth not from thee, but the night shineth as the day, the darkness and light are both alike. Out of the sense of this, Aug●st. Augustine is not afraid to say, Deus est totus oculus. Our God is all eye, seeing before, seeing behind, on this side, on that side, above, and beneath him, as it were. But of what nature are the eyes of our God? o my soul, Scripture resolving this point, telleth me that the eyes of our God are clear eyes, are pure eyes, clear eyes, unto the which all men with all things are open. OH how many men have eyes, and yet how many men be hidden from the eyes of men! how many things be hidden from the eyes of men! But I must tell thee, o my soul, that there cannot so much as one man be hidden from the eyes of God, yea which is more, there cannot so much as one thought of one man be hid from the eyes of God. This is cleared by our God, saying, jer. 16. 17. My eyes are upon all their ways, they are not hid from my face, neither is their iniquity hid from my face. jer. 23. 24. Can any hide himself in secret places (saith the Lord) do not I fill heaven and earth, Heb. 4. 13. saith the Lord? All things are naked and open to his eyes with whom we have to do. OH when shall men suffer that ᵗ to sink into their heart, spoken touching the eyes of our Master by Matthew:, Mat. 9 4. But when jesus saw their thoughts, he said, wherefore think ye evil things in your hearts? Reu. 1. 14. And therefore I hear john speaking thus of Christ's eyes, His eyes were as a flame of fire. Again Scripture telleth me that our God hath pure eyes, and therefore he cannot possibly behold any unclean man or matter, unless he hate both, or punish both. This is that which the Prophet confesseth, Hab. 1. 13. when speaking of our God, he saith, Thou art of pure eyes, and canst not see evil, thou canst not behold wickedness. David saw and confessed this, saying, Psal. 5. 4. Thou art not a God that loveth wickedness, neither shall evil devil with thee. Thirdly, Scripture telleth me, o my soul, that our God hath clothed himself with eyes, yea with such eyes, to the end that he, as that sole supreme judge of the world, may think and speak of men, and do unto men, as they by their carriage, private and public, declare themselves, either to be obedient to him, or rebellious against him; and therefore I hear the Spirit speaking thus to me of God: Thy eyes are upon all the ways of the sons of men, jer. 32. 19 to give every man according to the fruit of his works. Knowest thou not, o my soul, that Abel was slain in secret, and yet in sight; Gen. 4. behind the back of Adam, the father of his flesh, yet in the sight of God the Father of his spirit. Vriah was slain by David, being fare from David behind the back of all judah (David and joab being only excepted) yea behind the back of all Ammon, 2. Sam. 11. by whose sword he perished, yet Vriah was slain by David, in his sight who filleth the heavens and the earth, and from whom none can hide himself in secret place, as hath been cleared, jerem. 23. 24. And this I think David was made afterward to know and confess, notwithstanding all his shuffles and policy. Who in all Israel could possibly think that Naboth was cruelly and unjustly put to death, and so that Achab the King and jezabel the Queen (who should have proved his protectors and keepers) were his fierce persecutors even unto death? 1. King. 2. seeing he was convicted by a formal jury, having witnesses admitted & sworn, testifying that he had blasphemed God and the King: and yet that blessed God who searcheth the heart, and who judgeth not according to the outward appearance, but righteous judgement, did accuse and convict Achab of oppression and murder, and punish him justly for them. O, o my soul, when shall the blind men of this age learn to harken unto, and to believe that blessed Spirit of truth who cannot lie, teaching us truly, that no sin can possibly be committed in secret. Came ever that unto thy ears, Isa. 29. 15. o my soul, Woe unto them that seek deep to hide their counsel from the Lord, for their works are in darkness, and they say, who seethe us, and who knoweth us? I have seen thy adultery and thy neying, jer. 13. 27. the filthiness of thy whoredom upon the hills in the fields, and thy abominations. Knowest thou not him, o my soul, who saw Nathaniel before Philip called him, when he was under the fig tree, yea knowest thou not him who knew the thought of the very heart of Simeon the Pharisie, joh. 1. 48. speaking thus within himself of thy Saviour: If this man were a Prophet, he would surely have known what manner of woman this is which toucheth him, for she is a sinner. This moved Bernard (citing that written by Zephaniah: At that time I will search jerusalem with lights,) Zeph. 1. 12. to writ thus touching our God: Acuto visu est, nihil inscrutatum relinquit oculus eius, nunc videor sed non video: praesto est oculus cui omnia patent et si non patet ipse. Our God is a God of sharp sight, his eye leaveth nothing unsearched out: I am seen but I see not: that eye is present to the which all things be patent or open, albeit that eye be not seen by me. The sense hereof moved Augustine to make this notable confession: Aug. conf. Et tibi quidem Domine cuius oculis nuda est abyssus humanae conscientiae, lib. 10. ca 2. quid occultum esset in me, etiam si nollem confiteri tibi? te enim mihi absconderem non me tibi. Now from thee, o Lord, unto whose eyes the bottomless deep of man's conscience is naked, what can be hid in me, albeit I would not confess myself to thee? for I might well press to hide thy Majesty from me, I could not possibly hide myself from thee. And again, Neque enim docet te quid in se agatur, Aug. c●nf. qui tibi confitetur, lib. 5. cap. 1. quia oculum tuum non excludit cor clausum, nec manum tuam repellit duritia hominum, sed solus ●am cum voles aut miserans aut vindicans extendis, & non est qui se abscondat à calore tuo. For that man o Lord, who confesseth himself unto thee, teacheth thee not by his confession, what he doth: for the shut and close heart of man cannot exclude thy eye, neither can the hardness of man put backe thy hand, but thou puttest it out when thou pleasest, either showing mercy, or taking vengeance, and there is none who can hide himself from thy heat. O, o, my soul, when shall that which was seen, felt, and confessed by old Bernard, who lived in that blind age under gross darkness, be seen, felt, and confessed by us, who live now having that great shining light of the Gospel continually striking as it were with hot piercing beams our eyes so, that we cannot hide ourselves from them, both Lords day, and week day, nay both by day and by night? Brings not Bernard in the gross wicked man speaking thus to himself: Benn. Parietes sunt undique, quis me videt? I am enclosed on all sides with strong high walls, who doth see me? Always how is this wicked man answered by Bernard? Esto, nemo te videt, non tamen nullus videt te Angelus bonus, videt te Angelus malus, videt te bonis & malis Angelis, maior Deus. Let it be, saith Bernard, that no man see thee, o wicked man, yet canst thou, darest thou say that none seethe thee? the good Angels see thee, the evil Angels see thee: and which is more, one who is greater than all good and evil Angels seethe thee, to wit, God. When that evil Angel the devil, o my soul, seethe thee, thy irreconcilable adversary and bitter accuser seethe thee. When God his good Angel seethe thee, that witness seethe thee who will bear testimony against thee, yea thy loving brother seethe thee, whom thou by thy sins grievest fearfully. And when thy God seethe thee, that great supreme judge seethe thee, who can neither be possibly frustrate of his purpose, nor any ways corrupted when he goeth to judgement. Attempt not therefore, o my soul, to commit sin upon hope of secrecy, for I must assure thee from the mouth of thy God, that if thou sinne against him, thou shalt be seen by him, and at length upon a most public scaffold to the sight of Angels, and men, good and evil, be punished for thy sins. 22. Sin and evil have ever been, and shall ever be joined together, albeit none be hurt by the evil of sin, beside man who committeth it. Sin and evil are so jointly knit together, o my soul, let Satan allege what he will, let men misled by Satan allege what they please, that whosoever committeth sin, doth evil, albeit neither in the eyes of other men, nor in his own eyes, yet in the eyes of that God, before whom sin yet was never good, before whom sin shall never be good, yea before whom sin hath ever been evil, sin shall ever remain evil, commit it who so will. I pray thee therefore, o my soul, while thou breathest here, forget not to think seriously upon that warning and wakening sentence, which is delivered by the Spirit, touching David his adultery and murder: And when the wife of Vriah heard that her husband was dead, she mourned for her husband: So when the mourning was past, David sent and took her to his house, and she become his wife. Always harken, harken, o my soul, 2. Sam. 11. 26. 27. unto that which followed: But the thing that David had done, was evil in the sight of the Lord But left this evil which ever accompanieth sin, be mistaken by thee, o my soul, thou must know that howbeit sin be evil in the sight of the Lord, yet the evil of sin is not hurtful unto that Lord against whom it is committed, but only to that soul by the which it is committed: for as man his goodness cannot possibly profit his God, job 3●. 7. 8 so his sin can no ways harm his Majesty. O, o my soul, when shall the debauched Gospelers of this our age, suffer these oracles to take root downward in their hearts, to the end they may bring forth fruit upwards in their lives! Do they provoke me to wrath, jer. 7. 8. saith the Lord, and not themselves to the confusion of their own faces? Eccles. 8. 13 It shall not be well with the wicked, neither shall he prolong his days, but he shall be like a shadow, because he fears not before God. As thou lovest thyself then, o my soul, strengthen thyself against all sin, if thou wouldst not have me to repent (albeit, alas, out of time) after death and judgement, that ever I was borne: for that evil which ever accompanieth the sinner because of sin, must in despite of devils and men, at length seize upon the sinner, unless by sincere repentance (God being merciful to him, for jesus his own Son's sake) he quit himself in time and speedily of sin. 23. Consider here seriously, that fearful harvest of most bitter sheaves, that poisoning seed of sin bringeth out. THe wise gardener judgeth of his tree by the fruit thereof, as the virtuous husbandman judgeth of his seed according to his harvest. But, o my soul, when shalt thou, learning to be holily and truly wise, begin to judge of sin thine only enemy, by that fruit, by that harvest, alas, which it bringeth forth! How fearfully hurtful is that strange harvest that followeth it? I must tell thee here, o my soul, that that sin wherein I was conceived and borne, and which, alas, I must keep always within my bosom while I live here, bringeth forth fruit and sheaves, which be so fearfully bitter, so horribly hurtful, that if this bitterness and hurt could be perceived, even by us who call ourselves Gods children, we should be easily moved with that chosen vessel of God, uncessantly to cry out: OH miserable man that I am, who shall deliver me from this body of death! Knowest thou not, o my soul, that thou and this my body came jointly in one minute, joined together in this world, as two kind twins loving each other most entirely, embracing each other most kindly? yea knowest thou not, o my soul, that thou and this my body have lived since that time of my birth in this world some years together, as husband and wife, most strictly married one to another, even before God, and by God? And yet that bitter root of sin, which, alas, was conceived, was borne, & which liveth within us, will have thee, o my soul, (in despite of all we can device or do) separate from this body of mine, and this my body separate from thee. But doth bitter sin stay here, notwithstanding this be a sharp stroke? Not, o my soul, for sin even after this separation is made, doth make that body within the which sometime it lodged, in regard of the vile and filthy stink it sendeth forth unto their nostrils, most odious and abominable, though sometime pleasant to the eyes of the beholders, and fragrant unto the smell of such as approached near unto it. In such sort, that the loving father cannot suffer his tender child, being dead, to abide in one house with him: and the pitiful hearted mother, is contented that the dead corpse of her dearest child, even within some few hours, be put forth of her doors. But hear, o my soul, wonderest thou not, that a more vile stink and loathsome smell floweth from the very dead corpse of God's children, then from the dead carrions of other creatures, as of fowls, fishes, and beasts? Cease to wonder at this, o my soul, and learn to think upon that loathsome spring from whence this proceedeth. I must tell thee, o my soul, that the body of the holiest man that ever lived on earth here (that glorious sacred body of blessed jesus being excepted) lodgeth a more vile and stinking guest (only loathsome to God and his Angels) then ever the bodies of any fowl, fish, or beast did lodge. I must confess indeed, that the bodies of these creatures do lodge corruption, yea, much corruption, as may be easily perceived while they live, and especially when they be dead. Always that stinking loathsome guest of sin they do not lodge, which the very bodies of Abraham, Isaac, jacob, james, john, Peter, Paul, could not but lodge. And therefore no wonder that a more noisome stink flow from the very dead bodies of God's Saints, then from the carrions of these reasonless creatures. But doth sin stay here, o my soul, albeit this be a deep stroke? Not, not: for sin will have that stinking dead body, in the which it lodgeth, whether it be buried in the bowels of the earth, Gen. 3. 19 or under the seas, Eccles. 12. 7. to return to that dust out of the which it was taken. But doth sin stay here, albeit this would seem to be the dead stroke, beyond the which none can go in the child of God? Not, not, for telleth not history us, that out of dead corpses of men and women, there ariseth most monstrous and noisome beasts? yea ugly toads and cruel serpents. Augustine in his 48. Sermon to his brethren the Hermits, affirmeth that toads are bred in the brains of dead corpses, and that serpents be bred in their kidneys. Yea writeth not Augustine, that he being at Rome, saw a toad in the scull of one of their Emperors? Dare I here forget the like strange spectacle, (by God's special providence I doubt not (for my better resolution touching the verity of the things alleged) presented to mine own eyes, being in the Churchyard of Leith in the month of june anno 1615. For being there delighting to behold for a while those honest men, who were then busied about the building of the steeple, I espied within a grassy bush the scull of some dead corpse, having in the upmost part of it a little void. And having a purpose to 'cause the Sexton put the scull under the earth, looking on it more narrowly, I saw through the void part of it (to my great astonishment) a toad of huge bigness, whereupon I called the workmen to consider this spectacle with me, and having made a little discourse unto them, of the miseries, vileness, vanity, and pride of man, we all began to consider how we might have the toad separated from the head, but that we found altogether impossible, till the bone was violently broken, so little was the void part of it, and so big was the toad. Let the Reader judge where this toad was bred and fostered. For he who knoweth all things (blessed be his name) knoweth that I saw it lodged as said is. OH my soul, what if these things could be considered by men, and especially by women in this our licentious foolish age: would they take such pains and delight to fat their clay bodies with all sorts of pleasures and pleasant things as they do? Would they, even with the wrack of their estate, feed bellies, dress their heads, cover their backs so daintily, so gloriously, which must be brought so low, and be made a mother to conceive, a nurse to foster, yea a lodging to keep such ugly monsters? Yea if this could be considered, o my soul, o with what an hatred would the child of God hate sin! and with what a care would he arm himself against sin, seeing nothing beside sin hath brought all these evils upon poor miserable man. Bernard could no sooner think upon this, but he behoved, standing amazed, to cry out: Vnde haec tanta pusillanimitas, ut egregia creatura, capax aeternae beatitudinis & gloriae magni Dei, utpote cuius est inspiratione condita, similitudine insignita, cruore redempta, spiritu adoptata, fide dotata, miserum non erubescat corporeorum sensuum gerere seruitutem, omittere curam cordis, & curam carnis gerere, impinguere & fovere cadaver putridum, quòd paulò post vermium esca futura nullatenus dubitatur. From whence cometh this so great baseness of spirit, that man, that notable creature, capable of everlasting blessedness, and of the glory of the great God, by whose breath he was made, with whose image he was marked, by whose blood he was redeemed, by whose spirit he hath his adoption sealed up, and is enriched by faith, should not, alas, be ashamed to be a slave to his corporal senses, to omit all care of his soul, and to have a care of his body, to be solist to fat and foster his rotten carrion, which shortly afterwards is to be made the meat of worms. OH when shall we of this lose licentious age, only careful to have our bodies dressed, and altogether careless of our souls, learn to confess that to be true, which Augustine saw and confessed long ago. August. Dum infirmitatem carnis nostrae timemus, salutem animae negligimus, quia caro si delicate nutritur occidit spiritum, sicut enim tinea lanam devorat & ligna foenum & stipulam ignis comburit, ita delicata caro animan concremat & consumit. While we fear the weakness of our body, we neglect the salvation of our soul: for if the flesh be delicately fed, it slayeth the spirit, for as the moth destroyeth the wool and timber, and as the fire consumeth hay and stubble, so a body given to pleasures burns up and consumes the soul. OH when shall the Christians of this age look wisely upon their souls and bodies, and looking on them learn to discern betwixt them, and discerning aright betwixt them, begin to spend their time here, as Bernard well grounded by Scripture, adviseth them: Tempus hoc animabus non corporibus assignatur. Dies salutis est non voluptatis, cum iudicium carnis ex anima pendeat. Carni nihil potest utilius quam saluti animae provideri. This time is appointed for our souls, and not for our bodies, this time is the day of salvation, not of fleshly delectation: considering the judgement of the body depends upon the soul; and so man cannot possibly provide better for his body then by seeking that which is able to benefit his soul. 24. Sin is only committed against God, and therefore every sinner who findeth not God's mercy pardoning him his sin, shall find God's Majesty his party and adversary for sin. IN this last and worst age of the world, alas, o my soul, all men almost seek after sin, defile themselves with sin, yea, alas, delight themselves in sin, and all because few men, alas, study to acquaint themselves with the nature of sin. Men, now adays, o my soul, miscarried by their own deceiving lusts, while they fall into sin, seek unto men, yea unto men only, as if sin were committed against man, yea against man only: and out of this false ground, blindly, alas, laid by them, as they think of the man with whom they have to do, so they think of the sin which they have committed. If that man be such a one who may grieve and annoyed them, than they are grieved for their sin. Always not because that great God is abused by them, but because a man who may grieve them, is grieved by them. If that man be such a man who cannot grieve them, who dare not attempt to annoyed them, by reason of their grandor and worldly credit, and his baseness and lack of credit with men. O then, o my soul, they do both digest their sins sweetly, and go on in their sin partly and pleasantly: for can these men possibly dream, that any beside man hath any interest to quarrel them for their sin? Always harken, harken, o my soul, would man suffer that good word of God which is that word of truth (which never deceived any man, which never shall deceive any man) to lead him, he should found that every sin committed on earth beneath here (be the committer of it Prince or peasant) looketh not lower than the heaven of heavens, and so he should found that sin committed beneath here, is committed against none who liveth beneath here, but against that supreme Majesty, who ruling over all things hath his throne set above all thrones, even in the highest heavens. I will confess, o my soul, that a subject may offend and grieve his king, and the king his subject; that a father may hurt and grieve his son, and a son his father: but Scripture being well considered, will not suffer me to confess, that a subject can sinne against his king, or a king against his subject; that a father can sinne against his son, or a son against his father. Tell me, tell me, o my soul, what callest thou sin? Sin I know (being taught of God) is The transgression of the Law. 1. job. 3. 4. But of whose law I pray thee? not of the law of any petty king, but of the Law of that King of kings, jam. 4. 12. who is that only supreme Lawgiver, who is able to save and destroy. Knowest thou not, o my soul, wherefore theft is sin, and when theft is sin, wherefore murder is sin, and when murder is sin, and so forth of all other sins? Because God hath forbidden them, and when God forbiddeth them, are they not sins, and no otherwise? Hast thou not heard, o my soul, that the Israelites spoiled the Egyptians of all their jewels, Exod. 11. 2. 3. & 12. 55. 56. yet, I think, you will neither accuse nor convict them for their deed, and all because that was done of them by the special command of his mouth who can command no wrong. Yea, hast thou not heard, o my soul, that Ehud killed Aeglon, yet thou must think that he cannot be reputed a murderer for that, it being done by the secret commission of that supreme Lord, who hath ranged all living so under law, that he himself alone doth remain free from all law, yea far above all law. David again, o my soul, being a great King amongst men here, hath defiled but the wife of his mean honest subject: yea David hath by the hand of the Ammonites slain the husband of this wife defiled by him: always sinned not David, o my soul? Yes, yes, he sinned grossly, albeit not against Bathsheba, whose chastity was defiled; albeit not against Vriah, whose life was taken: yet he sinned against that mighty King, who had said, Exod. 20. Thou shalt not commit adultery: Thou shalt do no murder. The sight and sense of this truth, o my soul, moved the enlightened mind, the renewed, and sanctified heart of this same David, to untie his tongue, to open his mouth, and to proclaim aloud before God, Angels and men, Psal. 51. 4. that notable confession: Against thee, against thee only I have sinned, and done evil in thy sight. Hast thou sinned then, o my soul, so secretly that no man knoweth thy sin? Is that party whom thou by thy known and public sin hast offended, so base and poor, that either he dare not quarrel with thee for fear, or may not for want of means? yet let neither of these I pray thee secure thee, for he is above thee whom thou by thy sin hast offended, and provoked to wrath against thee: whose eyes are upon all the ways of men; and whose hands be sufficiently able to punish man. OH my soul, remember Naboth, for thy comfort in these evil days, shall not that God who required his blood at the hand of his king, make inquisition for every sin committed against him, by whatsoever sinner? though he suffer even wicked men for a long time to run on in their iniquities. 25. Let no man communicate with sin, nor sinners, who would not be made partaker of that punishment which is due unto sin and sinners. IF thou love thyself holily and wisely, o my soul, to the benefit of mine estate, to the comfort of mine heart, even when a very world of thorny crosses and temptations shall provoke me, and to my full and final joy in heaven, I would hearty advice thee, neither to commit sin, nor to communicate with it, and so neither directly to do that evil, which cannot be called but thine evil; neither any ways to join thyself with that evil which thou wouldst not accounted to be thine, but to be the evil of another man. Thus I would counsel thee, o my soul, not only not to be an idolater, but not to communicate with idolaters; not only, not to be an adulterer, but not to take part with an adulterer: and so forth of all other sins and sinners. But hear, o my poor and weak soul, for the better guarding and strengthening of thee on all sides, against the poisoned kill arrow of Satan thy sworn enemy. I would pray thee, gravely to ponder and weigh three things: First, wherein doth a man communicate with the sins of others? Secondly, wherefore should a man be afraid any way to communicate with the sins of others? Thirdly, what should the honest wise child of God (who should be ashamed to be a slave to sin, always taking himself to be a strong soldier subduing it) in this respect resolve to do? Scripture teacheth me, o my soul, that men communicate with the sins of others, by consultation, by direction, by approbation, by provocation, by toleration, and by confirmation. By consultation, when they advice either how he may do that which is evil, albeit themselves do it not. 2. Sam. 13. 4. 5. Thus vile jonadab communicated with the unnatural incest of Ammon, showing him by what way he might easily lie with his sister Tamar. Thus vile Achitophel communicated with the monstrous unnatural incest of Absalon, advising him even before the Sun to lie with his father's concubines. 2 Sam. 16. 20. 21. By direction, when men out of respects known to themselves, will keep as it were their own hands from an evil turn, and yet command another for to do it. Thus bloody Saul communicated with that villain D●eg, 1. Sam. 22. 8. in slaying the Priests of God. Yea, alas even David thus communicated with the murder of Vriah, 2. Sam. 11. 14. 15. for was he not slain by his direction? By approbation, when a man knowing that an evil turn is done by another, alloweth either of the turn, or of the doer. Thus the rest of jacob his sons communicated with the blood of the Sechemites murdered by Simeon and Levi. Gen. 34. 28. 29. 30. By provocation, when one abusing the place wherein he is set, or those gifts of mind, or of body wherewith he is beautified, abuseth others so, that he provoketh them to do that which is evil. Thus Rehoboam communicated with that defection which Israel made from the house of David, when he being abused by young Counsellors, and abusing the place whereto God advanced him, by his austere rigorous speeches, provoked them to just wrath. Thus bloody jezabel communicated with all the evil done by her husband Achab: 1. King. 12. 13. 14. for speaketh not the Scripture touching him and her, 1. King. 21. 25. thus? But there was none like Achab, who did cell himself to commit wickedness in the sight of the Lord, whom jezabel his wife provoked: and in this sense fathers are counselled by the Spirit, not to provoke their children to wrath. Eph. 6. 4. By toleration, when a man having authority to beat down sin, by punishing the committers of it, overseeth them, not drawing the sword which God hath put into his hands against them. And thus, alas, even old Eli communicated with the abominations of his vile sons, 1. Sam. 2. 29 30. who by their unclean lives made the people of God to abhor the Lords sacrifice. By confirmation, when a man haunteth the society of wicked men so familiarly, so frequently, that thereby he strengtheneth the wicked man in his wickedness. Thus the religious man, communicateth with the Atheism of the Atheist, by haunting the society of the Atheist: the true worshipper of God, communicateth with the superstition of the Papist, by haunting kindly the society of the Papist, even when he seethe that he cannot be won. Yea thus, meek, chaste, temperate, true, and peaceable men, communicate with murderers, incestuous persons, adulterers, fornicators, drunkards, false and seditious men, by haunting of their company. This moved Paul to charge us who be Christians, 1. Cor. 5. 11 neither to eat with such men, Eph. 5. 7. nor to be companions unto them. Religious Nazianzen kissing and following this counsel, Naz. or. 31. could say: Nos cum flagitiosissimis & petulantissimis quibusque sodalium nostrorum consuetudinem non habebamus, sed cum optimis & honestissimis, nec cum pugnacissimis, sed cum tranquillissimis, ijsque quorum consuetudo maximos fructus conferebat. Illud nimirum exploratum habentes, multo facilius vitium contrahi, quàm virtutem communicari, quemadmodum etiam morbus facilius contrahitur, quàm sanitas impetratur. We had not our society with any of the perversest, or losest of our companions: but with the best and most honest, neither with the most contentious, but with the most quiet, and those whose company caused greatest benefit to us. Thoroughly knowing this, that vice is more easily contracted by a man, than virtue can be communicated to a man, even as sickness is more easily contracted, by haunting the society of sick men, than health is obtained, by resorting unto those who be whole and strong. But wherefore, o my soul, shouldest thou be loathe any way to communicate with sin? Remember, o my soul, God's threatenings, and besides that, God's execution according to his threatenings: so sure I am, thou shalt be easily deterred from attempting any wise to communicate with sin: unless unhappily thou resolve, even with Lamech, to defy the most high God. Are not Gods children, o my soul, thus counselled by their Father: Reuel. 18. 4 Go out of Babel my people, jest ye be partakers in their sins, and that ye receive not of her plagues. That lying murderer, o my soul, persuaded my grandmother Euah, that if she would communicate with him in transgressing of God's commandment, she should found a shining precious pearl. But that Spirit of truth, who delighteth to have thee living for evermore, assureth thee, that if thou join with a man in his sins, thou shalt not be severed from him, when he is plagued for the same. But will not our God prove as good as his word? and so execute as he threatened? especially when he findeth that his threatenings are mocked? That will he do, undoubtedly, o my soul: Corah, Dathan, and Abiram, (as thou knowest) are sent down quick to the pit, for attempting to rise up against Moses & Aaron. Upon the morrow all the multitude of the people of Israel, (alas) communicating with them in their sin, did gather themselves against Moses and Aaron, Numb. 16. 41. 42. 43. 44. 45 46. crying loudly and boldly, ye have killed the people of the Lord Always, always, came there not forth such a fierce wrath from the Lord, that before Aaron can come to them (albeit he ran with all speed) to make an atonement for them, there died of that plague fourteen thousand and seven hundred. While the wife of the Levite was villanously abused (at Gibea a City of Benjamin) to death, the whole Tribe of Benjamin, (alas) did communicate with this villainy: For when the other Tribes, their brethren besought them to deliver to them the committers of that wickedness, judg. 20 & 21. to the end that the evil might be put away from Israel; not only would they not obey the voice of their brethren, but they gathered themselves together to fight against them. Always, turned not this at length, o my soul, to the very overthrow of Benjamin? Now what must thou do in this respect, o my soul, for thine own preservation, Harken, harken, I pray thee, wouldst thou with that valiant religious Champion josuah, lifting up thine head above all things earrhly, all living on earth, towards the third heavens, in the fear of thy God, and by the especial grace of his Spirit, conclude thus with thyself: I will seek and serve my God with any man; but I will sinne against my God with no man. Let the king with his subjects, and the subject with his king seek and serve God, as David's subjects with him, and he with them did. But if all the subjects of the land forsake God, let the king say with joshua, I and my house will serve the Lord jos. 24. 15. If the king with Saul, will fall away from God, let the subjects with Sauls courteours look to him, 1. Sam. 21. 27. and refuse to follow him. And if he attempt to command them to forsake their God, let them answer courageously with the Apostles, Act. 4. 19 Whether it be better to obey God or man, judge ye. Let the husband with the wife, and the wife with husband, 2. King. 4. seek and serve God, as the Shunamitish Lady with her husband did. But if the wife, with Lot's wife, will look over her shoulder to Sodom, let the husband with Lot keep his heart and his eye strait upon that mountain of glory towards the which the Lord hath directed him. Genes. 19 If the husband with Nabal will prove profane, and ungrateful, let the wife with Abigael, 2. Sam. 25. remain religious, and thankful. Let the parent with the child, and the child with the parent, seek and serve God, as Abraham and Isaac served him jointly and sweetly together. But let the parents with jacob learn not to sinne with the child: Gen. 12. 6. 7. 8. 9 for when Simeon and Levi fell into vile murder who were both his sons, Gen. 49. 5. 6. did he not cry, Simeon and Levi brethren in evil, the instruments of cruelty, are in their habitation, into their secret let not my soul come: my glory be thou not joined with their assembly. If the father will fall away from God with Saul, yet let the son cleave constantly with jonathan. Yea, if the mother which brought thee forth, fall away from God, not only suffer her not, but (if God hath clothed thee with authority) see that thou take order with her, 2. Chron. 16. 16. as King Aza took order with his mother and her grove. Otherways be assured that God (whom thou shouldest not only love better than thy mother, but for whose cause thou shouldest hate all things that belong unto thee) at last take order with thee. Luke 14. 16. 26. Let Satan fared sin as he pleaseth, let men cover sin as they can, sin is a monstrous cruel thing, therefore beware to commit it, to continued in it. O, o my soul, when shalt thou found eye salve to clear thy sight, to the end that thou mayest once see sin in the own vile colour of it? When shall that dew come down from heaven, which may happily soften thy heart, and make it so dilicately tender, that thou mayst once feel sin in the own weight of it, and so be made at length to know it in thy own horrible nature, with all it draws after it, and hath joined unto it; and all to the end, that I before I be made to lay down this earthly tabernacle, may be moved to abhor it; yea to hate it, and with the hazard and loss of all I have, to arm myself against it. Stop thine ears, o my soul, against Satan, and close thine eyes upon him also, when he speaketh to thee touching sin, when he bringeth thee before sin, or sin before thee: for believe me, he will colour and fared it so, that he will make thee take it for some sweet, pleasant, wholesome apple, while it is that only bitter and destroying poison, which slayeth body and soul. Open thy ears, o my soul, to hear thy God: enlarge thy heart, o my soul, to believe thy God when he speaketh to thee touching sin, for he will tell thee, that sin is an ugly defiling thing, and a monstrous ugly defiling thing; yea, that sin is a cruel, monstrous defiling thing. Sin is an ugly defiling thing, making the sinner foul; yea, even foul in his eyes, before whom alone he hath special need to be clean; and so in the eye of God his maker, and judge. Sin is a monstrous, ugly, defiling thing: for none can possibly wash away that filth which it draweth upon man, beside that clean one jesus Christ by his own hands. Sin is a cruel, monstrous, ugly thing; for even this clean one jesus, cannot possibly wash away this filth with his hands, but only by the laver of his precious blood. Thou thinkest, o my soul, that it is a great miracle, when thou hearest that Naaman the Syrian was cleansed of his leprosy, 1. King. 5. 14. by washing himself seven times in the river jordan. Thou thinkest much of that pool, which being troubled by the Angel, was able to cure that man who first stepped in into it of whatsoever disease he had. john 5. 4. Yea, thou meetest (as thou must confess) with a strange wonder, when thou seest thy Master with his own hands, pouring out water in a basin, joh. 13. 4. 5. and washing his disciples feet. But o what a wonder dost thou find, o my soul, beside Matthew in his 27. Mark in his 14. Luke in his 22. and john in his 19 for there thou mayest see blessed jesus, not rising from any table, but fixed to a tree, not pouring forth water to wash the feet of any, but yielding forth, out of unspeakable love, and with incomparable contentment, his very heart blood for the washing of the souls of all such, who can by a true lively faith receive this his blood, and retain the same. The Papist mixeth this blood, as not sufficient for him, and mocketh it, as not only requisite for him: yea which is more, he avowedly controlleth this which we speak, (being so taught of God) touching his blood, as not always requisite for him. And which I must necessarily deplore and lament, o my soul, a very world of Protestants, in this our time, abuse this blood of blessed jesus, only able to wash sinners, as if it were not so precious, so honourable as holy Scripture affirmeth it to be. The blind Papist mixeth this blood (as not sufficient to wash away his sins) with the milk of his mother Marie, but spoke Isaiah the Prophet so, Isa. 53. 5. when he affirmed that none beside jesus was wounded for our transgressions, and that we are not otherwise healed but by his stripes? Spoke Zachariah so, Zach. 13. 1. when he saw that great fountain opened for the house of David, and to the inhabitants of jerusalem for sin and for uncleanness? Did he who was sent before blessed jesus (to show what a one jesus was) see this which the blind Papist seethe? Not, not, o my soul, for is not this his testimony touching him, Behold the Lamb of God which taketh away the sins of the world: jo●. 1. 29. yea did that man, who lay nearer our blessed Saviour then ever Saint Francis or any Papist did, perceive this? Not forsooth, for speaketh he not thus, joh. 1. 7. The blood of jesus Christ cleanseth us from all sins. The blind Papist, o my soul, mocketh this also, as if Christ's blood were not fit only to wash away sin, and therefore he dare maintain that those villainous penitentiaries (who are accustomed, with the Priests of Baal, cruelly to lance themselues to the effusion of their blood) do not lyingly think, that thereby they deserve remission of sins at the hands of that great Majesty. OH vile Papist! be ashamed here, is not thy blood such a blood as thou thyself art? Vile art thou, for thou art a sinner, and I must think that thy blood is as vile, for is it not the blood of a sinner? and can the vile blood of a vile sinner possibly pacify the wrath of that holy God, before whom the heavens are not clean, and who found no steadfastness in his Saints? job 1. 15. OH vile Papist! was it ever lawful to sacrifice a man to God? job 15. 15. OH wilful, malicious, ignorant Papist! could the very blood of jesus have been a sufficient sacrifice for sin, had it not been the blood of him, who was not man only, but God and man also, and therefore hearest thou not the Spirit affirming, that even God by his own blood hath purchased a Church to himself? Act. 20. 29. This moved that Peter (shamed by the Pope Peter, his alleged, but judas his true successor) to affirm, that we are not redeemed by any blood, 1. Pet. 18. 19 But by the precious blood of jesus Christ that Lamb of God, undefiled and without spot. OH heavens, will ye not take part with your holy maker here against the hellish Papists? Much blood saw that Sun, which enlighteneth this earth, shed betwixt that day that Cain slew Abel, and that day in which the blood of jesus was shed on the cross, not pressing to hide his face: but did he behold the blood of his maker, with any kind of countenance, when it was shed? Not, not, for he covereth his face from the third hour to the ninth. Mat. 27. 4. But no wonder, for before that day he never saw, sanguinem purum & purificantem, clean and cleansing blood shed. OH hard earth, wilt thou not here take part with thy Master also, against the indurate Papist? Much blood drankest thou in betwixt that day in the which Cain slew Abel, and that day in the which jesus his blood was shed, abiding in the mean time firm and stable. But canst thou, o hard earth, abide stable when this honourable blood of jesus falleth upon thee? Mat. 27. 51. 5●. Not, not, for the very graves open their mouths, when that blood beginneth to bedew thee, so that a great number who were dead arose, and went into the holy city. Yea the very hardest stones did cleave asunder when this blood was shed; albeit the flinty heart of the Papist, harder than the stone, cannot be moved to think honourably of this blood. Always, o my soul, no wonder it is, that the hard earth with the hardest stones were so moved: for to that day she never drank in any clean and cleansing blood. The Papist also, o my soul, controlleth this, as a manifest untruth; for he would hold us in hand, that sins may be washed away where no blood is shed, for he is afraid to avow that his real, external unbloody sacrifice of the Mass (as he lyingly and shamefastly, misled by that old shameless liar Satan, and that for his foul particular speaketh) is a sacrifice propitiatory, for the sins of the living here on earth, and of the dead in his impure foul Purgatory? OH Paul, wilt thou (led by the good Spirit of truth) subscribe with the Papist to this point? Not, not, Paul answers, I will never, either subscribe near hand, nor harken afar off unto that abominable lie; for as Christ jesus not otherwise purchased a Church unto himself then by blood, so without blood there is no remission (saith paul.) Heb 9 ●2. Our sensual Protestants, alas, o my soul, turning the grace of God into damnable wantonness in this foul age, abuse fearfully this only honourable, and meritorious blood of jesus: for he holdeth not the shedding of it for sin, to be a sufficient means to affray him from the committing of sin, yea from wallowing in uncouth sins, even with delight, as if he were some filthy swine, made with his face downward, and not a man whom God hath honoured with his own Image. Tell me, tell me, o my soul, if any man would either of purpose, or with pleasure, defile his outward garment with any kind of filth, if he could be persuaded that nothing could cleanse it again, but a vessel full of his own best blood. Now telleth not the Scripture thee, o my soul, that thou being defiled with sin, canst not possibly be cleansed from it, but by the blood of jesus only. Shalt thou then at any time attempt to commit sin of purpose, and to continued in sin of purpose? and if thou darest do so, canst thou think thyself to be one, who either esteemeth honourably of that honourable blood of jesus, shed to cleanse thee, or reverently and honourably of that blessed God who shed his blood for thee? 27. Honourable, precious, and forcible beyond measure is that clean and cleansing blood of jesus, blessed for evermore. Sin is a filthy thing▪ yea a most cruel filthy thing, o my soul, as thou mayst easily perceive, and let this humble thee. Always honourable and precious is that blood of jesus: forcible and strong beyond measure is that blood of blessed jesus, and let this comfort thee. jesus his blood is honourable and precious, for it can do away the filth of sin, making a man even clean in his eyes, before whom the well informed child of God striveth specially to be clean; forcible and strong is that blood of jesus, for it can wash a man, not from one sin, but from every sin, yea from all sins, were they never so monstrous, so presumptuous. Hast thou not, o my soul, considered that first Chapter of Matthew for thine information, yea for thy special consolation, touching this point? OH blessed jesus my Saviour, of whom art thou come according to the flesh, and so what fathers, what mothers, hath thy Majesty as thou art man? is thy Majesty, o my Saviour, only come of Abraham, and not of Pharez also, whom judah begot on Tamar his daughter in law? Will thy Majesty, o my Saviour, have Sarah only, the wife of Abraham for thy mother, and not Rahab the harlot, and Ruth the Moabitesse also? But wherefore, o my soul, would blessed jesus have such fathers and such mother's according to the flesh? Surely, surely, to testify before God, Angels, and men, that he came not to call the righteous, but sinners to repentance, were their sins never so many, and so monstrous, providing that they by a lively faith could keep that blood which he hath shed to wash them, and by sincere repentance accompanying this their faith, testify to the world that they have learned (being taught by the Spirit) to accounted honourably of this his blood shed for them? Mark. 2. 17. 28. Clean jesus, will not wash thee, in his clean cleansing blood, to the end that thou mayest prove a swine, but a swan, a filthy dog, but a clean turtle dove, and so not a bond slave to sin and Satan, but a free king to God his and thy father. OH my soul, I will tell thee to thy comfort, were thy sins never so many, nor so monstrous, that precious blood of jesus who hath loved thee, is sufficiently able to wash thee from them all. Always, I must tell thee for thine information, and reformation, that jesus will not wash thee in his blood from thy many sins bypast, from thy ugly sins present, to the end, that thou mayest afterward defile thyself with sin, or continued in the trade of thy present sins, but to the end, that thou being washed by him, Reuel. 1. 5. 6. mayest prove a spiritual King subduing sin, and a spiritual Priest, offering up thyself in body and soul, in a living sacrifice, and holy unto God. Tell me, tell me, Rom. 12. 1. 2. o Zacharia the father of john the Baptist, wherefore came Christ into the world, bringing clean and cleansing blood with him; was it not that we being delivered from the hands of our enemies, should serve him without fear? Luk. 1. 74. 75. OH Paul, tell me wherefore died my Lord and life jesus Christ for me; was it not, that I henceforth should not attempt to live to myself, but unto him who died for me and rose again. 2. Cor. 5. 15. Yea, tell me o Paul, wherefore hath our glorious God appointed that his blessed Gospel, to be preached (which I may justly call that handful of hyssop, by the which our souls are sprinkled with that cleansing blood of that clean Lamb, who making that destroying Angel to pass by us, while others die; Tit. 2. 11. 12. ) was it not, o my soul, that we denying all ungodliness, and worldly lusts, should live holily, and righteously, and soberly in this present world? 29. Loving, and liberal jesus communicates all his riches, and privileges to all his kingly, and clean members. HAth that great God, and blessed Saviour of the world loved thee, o my soul, and loving thee, washed thee from thy sins in his blood; yea, renewed thee so by his Spirit, that thou darest not attempt to live to thyself, seeking such things as may profit thee, and pleasure thee, but unto him that died for thee, studying always to do those things which may please him, and conquer glory unto him. Be sure, be sure, o my soul, that this blessed one, thy great Saviour, enjoying all privileges, hath no privilege in a manner, whereof he will not gladly make thee partaker. And must not this comfort thee against all tentations, and crosses, if thou canst love him and cleave unto him? And shall not this confounded thee, knowing this to be true, as thou must know it to be most true; if thou darest attempt to forget him, and be unthankful unto him. joh. 20. 17. jesus hath a God, o my soul, and he will have his God to be thy God. jesus hath a Father, and he will have his Father to be thy Father. jesus is not only clothed with an humane nature, but also with a divine nature, and he will have thee to be partaker of the divine nature also. 2. Pet. 1. 4. jesus is the Lord his Christ, and so that holy one whom the Lord hath anointed with oil of gladness above his fellows, Psal. 45. 7. to be the great King and Priest of the Church, and he will have thee made a King and a Priest unto God his Father also. Reuel. 1. 6. jesus is the heir of that inheritance immortal, and undefiled, and which fadeth not away: and he will have thee to be an heir of that kingdom annexed with him. Yea, this jesus is entered already into that heaven of heavens, even in my nature, sitting at the right hand of God; joh. 17. 24. and he will have thee, o my soul, to be there even with this my body also. Yea, till I be there in body and soul, and the whole members of Gods elect with me; that holy one, that blessed one Jesus, who is love itself, (for otherways he had never died for me) will accounted himself to be imperfect; yea, to be maimed as it were; such is the force of that love wherewith he loved us, and so rarely inestimable are these heavenly privileges, unto the full fruition and everlasting possession whereof he will have us necessarily advanced. Shouldst not thou then love this jesus, o my soul, yea, cry to thy God uncessantly for such an heart as may love him, yea, love him unfeignedly who hath loved thee so dear. Yea, shouldest thou not out of the sense of this, long to be dead, to the end (that by death being happily translated where he is) thou mayest live with him for evermore. Out of the sense of the force of this love, Ber. ser. 2. de ad vent. ● Bernard could say: Vbi bene erit lino Christo? aut ubi male esse potest cum illo? Where shall a man be well without Christ? or where shall a man be evil with Christ? and again citing the words of the Apostle. 2. Thes. 4. 17. Bonum mihi tribulari Domine modo ipse sis mecum, quam regnare sine te; epulari sine te, sine te gloriari, melius est in canimo habere te mecum, quam esse sine te vel in coelo. It is better for me to be afflicted, o Lord jesus, if thou be with me, then to reign without thee; then to far daintily without thee, then to enjoy all glory and mirth without thee. Yea, it is better for me to have thee in a fiery furnace with me, then to be in heaven without thee. 30. He whom blessed jesus hath made a son unto God, to serve his Majesty for a while; shall also be made by jesus a King unto God, to reign with him for ever. BLessed, blessed, o my soul, beyond measure, are all those whose father almighty, God in his dearest Son jesus hath become. And therefore, I cannot wonder that that disciple, whom jesus loved speaking hereof, was moved with a shrill voice thus to cry forth, ressembling some messenger sounding from a public place some special proclamation. Behold what love the father hath showed on us, that we should he called the sons of God. Maine sons indeed hath his Majesty: yea, our God hath a verieworld of sons: blessed for evermore be that his only Son jesus, Reuel. 7. 9 who at a great rate hath purchased these sons unto him. Always, Scripture telleth me, o my soul, Reuel. 1. 6. that God our Father will make all these his son's Kings, and every one of them a King, not to reign for a while, honoured with a fading crown, but to reign for evermore in that kingdom which is immortal, 1. Pet. 1. 3 and undefiled, and which fadeth not away. What earthly king, o my soul, having many sons, is able to make all his son's kings? and yet foolish men dream that men be happy who be the sons of kings; yea of great men: howbeit none can be possibly happy, but such as being borne over again by the Spirit, and by the word of God, be made the sons of the most high, john 3. 3. and so kings, at length to reign in spite of all tyrants and tyranny for evermore. I shall not offend therefore, o my soul, albeit my coat now be course, my bread brown, my drink small, my crown sharp and pricking, having terrors within, and troubles without. Knowest thou not, o my soul, how thy Lord and Saviour, coming to this earth, that by his death he might draw thee to heaven, was clothed, entertained, and crowned hear, and yet, blessed be his name in despite of all hellish, and earthly powers, is he not crowned now in that highest heavens, with that crown of incomparable Majesty, Mat. 28. 18. having all power in heaven and on earth given unto him; yea, possessing a name above all names which are named in this world, and unto the which every knee must bow. Phil. 2. 9 10 OH believing citizen, countryman, and beggar; canst thou lift up thine eyes aforehand to see? canst thou bow thine heart aforehand to taste those unspeakable joys thou shalt possess, that incorruptible glory shall compass thy very clay vessel, when thou being glorified, through the Lamb, with the Lamb shalt go in and out before the Lamb, in that new jerusalem which is above; having on thy head that crown of endless glory, clothed with a long white robe, having palms in thy hand, and crying joyfully with a loud voice. Reuel. 7. 9 10. Salvation cometh of our God that sitteth on the throne, and of the Lamb. Let it be thy meat and drink then while thou soiournest here, o my soul, absent in body from that Lamb of God thy Saviour, to think upon this jesus, to seek this jesus, to serve this jesus, who hath called thee unto this honour, to be the child of God, Psal. 16. 11. and so to be a King for ever, to possess fullness of joy in God's presence, and at his right hand pleasures for evermore. AMEN. THE SECOND PART OF THAT HEAVENLY CHARIOT: Laid open for the weaning of the foolish hearts of the senseless Christians of this our dead time, from the deceiving milk of things below here, and for the winning of them unto the knowledge, love, and obedience of that only true God, in whom, and with whom, all true riches and pleasures be only to be found. 1. JOH. 2. 15. 16. 17. Love not the world, neither the things that are of the world. If any man love the world, the love of the Father is not in him. For all that is in the world, (as the lust of the flesh, the lust of the eye, and the pride of life) is out of the Father, but is of the world and the lusts thereof, but he that fulfilleth the will of God, abideth for ever. TO THE VERY SINCERELY RELIGIOUS AND TRULY Honourable, Sir Robert Carr of Ancrame; Gentleman of the Bedchamber, to Prince CHARLES, Prince of great Britain, and one of his Highness' privy Council. Grace and peace through jesus Christ our Lord Having dedicated the former part of this heavenly Chariot unto that religious worthy Lady, Anna Carr, Lady Balmermoch, your nearest and dearest kinswoman: I could found none under whose wings this second part thereof could pass forth so fitly, so securely, as under your name, being so near in nature, but much more in grace to that religious Lady. Yea, these my simple meditations having longed and called in a manner these month's bypast, for your patrociny, who is fit for them then they can possibly be for you? you being the scholar of that blessed Master, the Spirit of grace and truth, who hath learned what sin and nature is, what Christ and grace is, not to be the naked hearing of the ear, but by the inward feeling of a true religious soul, and well informed and reform conscience. Sure I am that these, who had occasion to see and confer Abraham after his trial, with joseph after his imprisonment, and with David after he was brought from the uncircumcised land, to the royal crown of judah, could not but found rare information, and wonderful consolation, resolving them about the condition of God's servants here, and comforting them against all assaults could possibly overtake them, in seeking and serving of him: and shall not these my simple meditations be acceptable to you, who having learned out of Scripture, from your youth with Timothy, and since your youth out of rarest remarkable experiences, what sound, what colour, what smell, what taste, what touch things heavenly have? So that now you being presented before all crosses and tentations, yea, before devils and death, can from a cheerful heart and with a smiling countenance, sing melodiously with that sweetest singer, that 71. Psalm. I recommend these my simple weak meditations to your favourable acceptance, and careful protection, and yourself from my very soul, to the saving protection, defence, and consolation of that blessed God, with whom there is no shadow of turning, who hath been, is, and shall not only be with you to the end of your time, but who shall have you with him in eternity for ever. For the which I shall not cease while I breathe to pray to God as, Your humbly devoted in our common Saviour: D. L. THE CONTENTS OF the second part consisting of twenty four Meditations. The sum of the first. HOly and humble would profane man study to be; if he knew how profane and vile that stable is which he lodgeth in, even his heart. pag. 154 The second. Seek not that which is Gods, but God himself; if thou wouldst possess God's blessing here, and hear that voice, Come thou blessed of my Father, hereafter. pag. 163 The third. Our God, that judge of the world, and Father of his Church, cometh unto man by judgements, by afflictions, by tentations. pag. 170 The fourth. The child of God is always ready to suffer evil for well-doing, or for refusing to do evil; for he can no ways consent to do evil, either for loss or gain. pag. 182. The fifth. That fountain out of the which prosperity and adversity do flow, with that use the child of God maketh of them, while he looketh on this fountain. p. 187 The sixth. Sin is the only thing which separateth man from God, and which maketh God misknow and deny man. p. 206 The seventh. As man from the earth maketh God to hear and see; so shall God make man at length to hear, to see, and to feel. p. 217 The eighth. Our God, who never sinned, neither can be hurt by sin, can sigh for the sins of man: albeit sinful man only hurt by sin dare sing to his sins, which shall make him at length to weep for ever. p. 223 The ninth. Cursed is he who scatters himself from God by sin, for he shall be scattered by God unto judgement: blessed is he who is scattered by man unto trouble for righteousness, for God shall gather him up. p. 230 The tenth. There be four sorts of love, two most corrupt, and too common, alas, too many; two most pure and heavenly, few, alas, be enriched with. pag. 237 The eleventh. What tongue can express that incomparable honour and rare dignity whereunto Almighty God hath advanced the flesh of man? albeit, alas, a world of men shame their flesh, press to shame God, in and by, their flesh, to their everlasting shame. p. 242 The twelfth. Albeit men offend to be compared with the devil, yet a world of men will tread the devil's paths. pag. 248 The thirteenth. Cast thy care upon God and he will care for thee. p. 251 The fourteenth. Our most merciful and mighty God hath the hearts of all in his hands, and can so altar them as he hath to do with them: for his glory, the comfort of his children, and the confusion of his and their enemies. p. 254 The fifteenth. Satan his cruel taskemaisters sent forth against men, to keep them under hellish slavery here, and in the end to drown them in that lake which burneth with fire and brimstone. p. 259 The sixteenth. Learn so to live, that thou give offence to none by thy life. pag. 263 The seventeenth. All men should so live in this world, that they may amend the world, but chief those whom God hath set over others. p. 266 The eighteenth. Prepare thy mouth for bitter gall after that God thy Father hath brought his sweetest honey to thee, and yet see that thou offend not with the taste of it. p. 273 The ninteenth. Let not the wise child of God take evil of his crosses here, but let him rather wonder that he is suffered to breath here. p. 276 The twentieth. Our strongest God (whom nothing can bind, whom all men and devils cannot bind) is hearty contented to be bound by the prayers of his own. pag. 280 The one and twentieth. Our heavenly, loving, wise, holy Father hears always the prayers of his own, and grants their requests; albeit oftentimes not as they would, yet evermore as God should hear them, and as their weal requireth. pag. 286 The two and twentieth. No person, no thing can possibly content the sight, the smell, the taste, the touch of that royal eagle the true Christian, beside that blessed jesus who sometime was dead, but now is living blessed for evermore. pag. 339 The three and twentieth. Man through sin in Adam being made a foul puddle to Satan, to tyrannize in, through grace in jesus Christ is made a fair palace to God, to rule and reign in. p. 305 The four and twentieth. The last song of God's child is ever sweetest, and no wonder, considering that he sees and feels before death; and is assuredly persuaded to possess after death for ever. p. 3●0 THE SECOND PART OF AN HEAVENLY CHARIOT. 1. Holy and humble would profane proud man study to be; if he knew how profane and vile that stable is, which he lodgeth within him, even his heart. IF man could know what man is through man his own default, o my soul, He is not sensible of piety, he is not sensible of common honesty, who would not pity man, who would not admire that man could be such a one as he is? OH man thou seest these feet upon the which thou walkest, these hands by the which thou workest, thou knowest that thou hast eyes by the which thou seest, ears by the which thou hearest, a nose by the which thou smellest, a mouth by the which thou tastest, and a tongue by the which thou speakest, and divers members by the which thou touchest. Always, harken, harken, o my soul, knoweth man, notwithstanding of all this, that heart that is within him, by the which, alas, his seeing, his hearing, his smelling, his tasting, his touching is so fully corrupted, yea, fully debased that his whole behaviour is made to be loathsome, and abominable before that holy wise God, who looketh only upon the heart, and according to the heart judgeth of the whole man? That house to this day was never praised by any wise man, o my soul, which having a fair outward show in the eyes of man, looking without upon it; which hath neither hall, nor chamber within commodious for man's use, or pleasant for man's delight; but contrariwise, which maketh the owner and professor of it by day afraid, jest any come to visit him (considering the naughtiness of his lodging) and such as by night is hurtsome to himself, procuring unto him grievous unease, while others without think him to be at rest. While man, o my soul, comparing himself with the other inferior creatures, living and moving above him in the air, about him in the seas beneath, and with him in the earth here, casting his eyes sharply, sets his eyes solidly upon himself and them, and begins any way, narrowly to examine the admirable artifice of the body of man, and the more than commonly proportion of it, fare surmounting and excelling these creatures: I wonder not that he be made to cry out with David. I will praise, thee oh Lord, for I am wonderfully made, marvelous are thy works and my soul knoweth it well. Always sure I am, o my soul, that the proud swan was never so much dashed at the sight of his black feet, (considering the rare beauty of his fair feathers) as man should be cast down, enriched with a reasonable soul, clothed with so comely, so formal, and perfectly consummate a body, in respect of all the members, and in respect of every member of it, situate in their several places so orderly, and in these places exercising their divers functions so exquisitely, (that the Philosopher doubted not ro call man a very little world: man being as it were the very Epitome and compound of all God's works) if besides these two eyes which he hath without in his body, he had but one eye in his soul, to look upon that heart his God seethe, albeit his neighbour see it not, his God perfectly knoweth, albeit he himself can hardly know it; yea, can hardly be moved to pain himself to learn to know it, notwithstanding this be the only chief study a man living here should take himself unto. For till a man's own heart be known, by a man himself, impossibly is it, that a man can know his God to salvation. Now to the effect, o my soul, that I may move thee while I breathe here, to pain thyself less about my ears, my eyes, my mouth, my hands, my feet, and in a word about my back, and belly, and to turn all thy labour upon that heart which is within me, deal with thy God for three things, and never cease to weary him with thy prayers till thou be heard, and these three things be granted to thee. Now what be these three, o my soul, I pray thee? A spiritual eye to see, a holy strong memory to remember, and with these two graces, to make conscience of that thou seest, of that thou remember'st. Eyes to see not the works of thy hands, and wanderings of thy feet; but the works and wanderings of that heart that is within me; and so these thoughts escape me by day, by night; by day, while thou art waking, yea, waking not exercised about the things of this world, in the company of few, of more, or thyself alone. But while thou being a professor and hearer of the good word of God, art before thy God cast down upon thy knees, speaking to his Majesty by prayers in thy own house, or in his Sanctuary, or hearing his Majesty speaking to thee by his word. By night when thou art sleeping upon thy couch, thy ears hearing no sound, thy eyes being closed, thy tongue being silent, thy hand being idle, thy feet not moving. Sure I am, sure I am, o my soul, had preachers, had professors eyes to see, what vile, ugly, monstrous, cruel, bloody, and brutish thoughts, overtakes, and overshadowes their souls, while they are sleeping while they are waking, yea, waking, and reading; waking, and praying; waking, and hearing God's word; yea, delivering and receiving the Sacraments, and with this, First, a memory to remember upon these thoughts; Secondly, grace to make conscience of them, (seeing our God should be loved with thy whole soul, strength, and mind.) He goes not to pulpit, he comes not to hear God's word preached from the pulpit, who would not be compelled from one wounded soul drawing up deep groans, pouring out with both his eyes bitter tears, crying out, o Lord God how is it that man enriched with an heavenly, reasonable soul, with such a comely well ordered and decked body, in proportion and outward shape, fare surmounting all the inferior works of thy hands, let it be the gorgeous and glorious cabinates and places of Kings, and Princes made by the hands of men, carries not about him upon his head, upon his hands, upon his feet, to the view of man; but within him, to the sight of thy Majesty, his all-seeing quick eye, such a foul stable, which with the raging sea, casteth up the foul dirt of vile thoughts continually? Confess, confess, o my soul, and be not ashamed to lay that open before God, Angels, and men, which thou canst deny to be true. Oftentimes hath my God who cannot lie, by that holy volume of sacred Scripture, indicted by that Spirit of truth, and read by me, presented before me that stinking stable of that vile heart I carry about with me. Always, never was I any ways truly sensible to my humiliation before God, of the nature of this stable of my heart, till through thy grace I was made to read that touching my heart, upon the table of my heart; which I had read before in the volume of holy Scriptures. O Lord God that ever man harkened unto Satan, and harkening unto him, loosed thy glorious Image, to the which he was made: for had not man fallen from thee, such thoughts would never have fallen upon him; yea, he would never have carried about with him that filthiest stable, the like whereof is not to be found in the air among the fowls, in the seas among the fishes, nor in the earth among the beasts, out of the which such thoughts do flow. Let the sight and sense of this, o my soul, lead thee midday, morning, and evening, with David towards the throne of the grace of thy God, leaning strongly upon the merits and mediation of thy only Mediator, and Saviour jesus, begging with sobs and tears, the blessed Spirit of sanctification, by whose mortifying power this stinking stable of my heart, may piece and piece be emptied of that vile matter, (alas, while I am sleeping while I am waking,) gusheth so abundantly out of it, to the offence of my God and to the continual disquieting of my poor conscience; and by whose renewing force, this stinking stable being thus happily emptied of this vile matter, may be graciously turned in a clean shining cabinet, well decked and hung with heavenly tapestry, fit to receive, fit to retain through the working grace of this Spirit, the changer and keeper of it, even that sweet Spirit of the Father, and of his Son; to the end that holy one making his abode and residence with me, yea, within me: I may hereafter so carry myself, that my thoughts, my looks, my hearing, my smelling, my tasting, my touching, yea, my whole speeches, works, and wanderings, may be such as may glorify my Father, edify my brethren, and stop the mouths of my adveruersaries, and have thee, o my soul, assured, that thy God hath begun graciously to give, and to enrich thee with saving grace; and that his Majesty will not cease out of that his free love (which changeth not) to add grace unto grace, till it please him (perfecting his happily begun and well prosecuted good work) turn begun grace into perfect and endless glory. Can I see my heart, o my soul, as the maker of it saw it when he said: Gen. 8. 21. I will henceforth curse the ground no more for man's cause, for the imaginations of the heart of man are evil, even from his youth; as the searcher of it saw it when he said: jer. 17. 9 The heart is deceitful above all things, who can know it. As our Saviour saw it when he said: Mat. 15. 18. 19 These things which proceed out of the mouth, come from the heart, and they defile the man. For out of the heart come evil thoughts, murders, adulteries, fornications, thefts, false testimonies, Psal. 51. 10. slanders. OH then, I would not cease uncessantly to cry with David: Created in me a clean heart, o God, and renew a right spirit within me. 2. Seek not that which is Gods, but God himself, if thou would possess God's blessing here, and hear that voice; Come thou blessed of my Father hereafter. HOnest Paul clearing the sincerity of his heart towards his Master, and before the Corinthians God's people, the purity of that love wherewith he loved them, came from a renewed heart, and with a golden pen drew up this worthy speech: 1. cor. 12. 4. I seek not yours but you. But, alas, o my soul, may not our blessed God, looking down from that highest mountain of his glory, upon a very world walking below here, even under the light of the Gospel, complaining upon thousands, cry aloud and say: You seek not me, but mine. Lift up thy ears, o my soul, and harken. Can the covered Hypocrites of this our time, can the mercenary slaves of this our time, either love God or his word, but as the greedy ox loveth his owner, and as the filthy swine loveth his master. Let the owner of the ox fill his stall, his ox shall then attend him carefully; let the master of the swine fill his trough, so shall the swine follow him. While thy God, o my soul, fatteth and stuffeth men of this world with honours, pleasures, wealth and health, then easily can they say, Blessed be the name of the Lord Yea, than they can tone with a special triumph, albeit from a treacherous heart, with foul lips, and for a shameless brutish end: that 1. verse of that most comfortable twenty third Psalm. Thou dost prepare a table before me in the sight of my adversaries: thou dost anoint my head with oil, and my cup runneth over. So that these who at the first, and before trial do hear, and see them, would take them for one of a thousand, and so for men sincerely loving, and truly seeking, and serving God: albeit in the mean time, neither God, nor God's word can found so much as his countenance, but only when he hath his proud back covered, and his foul belly filled by him. When I read the second of Hosea, I found that the whole gold, silver, corn, wine, oil, and wool, in this world is Gods. When I read the 76. Psalm, the 4. of Daniel, and the 5. of Daniel, I found that all the kingdoms of the earth are Gods, and that his only supremest Majesty is the only giver of majesty, glory, and honour, and o how busily, alas, do men every where seek after these things? Always, I would here assure thee, o my soul, that whosoever shall found these gifts of God, and finds not God with them, the giver of them shall repent one day that ever he found them, as these alleged Scriptures may sufficiently resolve thee. When I read the sixt of john, I see my blessed Saviour, o my soul, attended very carefully, yea, followed from shore to shore: but busily and painfully be a very world of people, and what man beholding them (being sensible of that love, and reverence, man should carry unto that holy one of God, jesus blessed for evermore,) would not for this have commended them? Always when this multitude comes where jesus is, and not without a special admiration demands him thus: Rabbi when camest thou hither. Harken, harken, o my soul, how they are answered, even by that sweetest Lamb, who had freely fed them, powerfully wrought great works before them, and graciously spoken many comfortable speeches to them. Verily, verily, ye seek me not because ye saw the miracles, but because ye eat of the loaves and were filled. I must here for necessity beseech thee, o my poor soul, not to cease to search out, and to try narrowly, whither while thou appears to others to be seeking and serving thy God, thou art seeking him only in show, to his offence, and to thy overthrow, or truly for himself to his heart's contentment and glory, and to thy true weal and wealth, here and for ever. Harken, harken, o my soul, for now I must tell thee, that the free honest servant of God, who is also his kindly child, love's his God, love's the word of his God, not for honour, but for heaven; not for goods, and gain, but for grace and glory; and so not for his back, and belly, but for his soul; yea, but for his God whom he must love, and whom he cannot cease to love, albeit there were neither heaven after this to ease him, nor hell to grieve him for ever. And so in a word, God's child love's him, not for any thing that is beneath here; but for his Majesty who is above, & for these things which do join him with him, and do convey him unto him. Shall jacob be content (his God being happily with him) to serve a very churl for twenty one years, being consumed now with heat, now with cold, and having his wages changed ten times. And can it possibly grieve thee, o my soul, with the best heart I have, to seek and serve thy blessed kind true God, all the days of my pilgrimage here, albeit he whip me not with one, but with many scourges. It is an easy thing, o my soul, yea, a very easy thing to a man, when his oxen are ploughing, his sheep and asses feeding, his corn growing, his sums of money laid down before him, his table richly decked; and his children standing about it like olive plants, then to begin, and end his dinner and supper, with a grace, and with a Chapter of God's book read, yea, not to want his Psalm sung as if his private house were some public Temple. Yet I dare not deny, o my soul, but it shall prove a very hard thing to many, when their oxen and asses are stolen, their sheep, and servants consumed with fire, their whole children in one minute smothered, their own hole and sick bodies, turned in a sick lump of boils & so their rich table, changed into a bit of brown bread, and a drop of cold water; yea, their soft and well decked bed, in a hard and loathsome stinking midding, their dearest friends in the mean time being turned in deadly foes, their breath being unsavoury to her, lay sometime in his bosom; and their speech being mocked even by their own servants, then with job to cry not counterfeitly but from an honest heart, loving God, & rejoicing in him even in the midst of this hottest fiery furnace. The Lord hath given, the Lord hath taken, blessed be the name of the Lord Rouse up, rouse up, thyself therefore, o my soul, & crying aloud, demand of thyself thus: Wherefore, wherefore, is it that I love my God, that I seek my God, that I serve my God; wherefore is it that I countenance his word and Sacraments; yea, how long have I resolved to love, to seek, and to serve him, by countenancing his word and Sacraments, even with pleasure. Have I resolved only to do this while the hot fair Summer of bloming enriching prosperity continueth, and so soon as that cold stormy Winter, of pinching and pricking adversity, shall approach me to renounce my God, and turn my back upon his word & Sacraments, without the which he cannot be found, he cannot be kept. Not so, not so, I hope o my soul, a very small thing comforted thee, yea, contented jacob: and shall not he who made all things, who gives all things, who commandeth all things, content thee; o my soul? weighedst thou ever that 28. verse of the 45. of Genesis. And Israel said I have enough, joseph my son is yet alive, I will go and see him before I die. Shalt thou hear jacob speaking thus, o my soul, and shalt thou not cry out to the hearing of Angels and men, even when thou art bereft with job of all earthly props and comforts, (if thou would not have jacob condemning thee even to the lowest hells) I have enough: God the Father my blessed Maker, God the Son, my kindest Saviour, God the holy Ghost my sweetest and surest sanctifier, comforter and keeper, is yet alive; his matter I have seen already by the eye of faith, in that glass of the word, and mirror of the Sacraments, in his chamber of presence beneath here, to my begun life and comfort: and his Majesty I shall hereafter see in the spite of all opposition, and adversary's face to face, to the perfect consummation of my begun life, and comfort in that highest Palace of that heaven of heavens for evermore. Shall Paul accounted all blooming things, bitter things: all honouring things, shaming things: all enriching things, beggering things; all healing things wounding things: yea, life, death: and death, life: for the excellent knowledge of jesus Christ his Saviour. Yea, shall Paul well enlightened, Phil. 3. 7. 8. and directed, hold this one jesus for his sole and sufficient treasure, and cry aloud, first, to the hearing of that Church of God at Philippi, and then to the hearing of all the world: Phil. 1. 21. Christ is to me, both in life and death advantage. And shall not thou, o my soul, heartfully content to be deprived of all things, to the end thou may be possessed with him; yea, content to want all other things, to the end thou have him, and keep him. 3. Our God, that judge of the world, and Father of his Church, comes unto men by judgements, by afflictions, by tentations. SCripture telleth me, o my soul, that our God, that just judge of the world, and that wise loving father of his Church, cometh to men by judgements, by afflictions, and by tentations. judgements being most rife, afflictions, being also common, tentations being most rare. judgements, as they are approved to afflictions, and tentations being laid upon the wicked, God's enemies: afflictions, and tentations, as they be taken properly, seizing only upon God's children, and dearest servants. judgements laid by God upon the wicked his enemies, proceed from that fearful spring of God's hot consuming wrath; and being accompanied with that confounding spirit of bondage, are laid upon them for sins committed proudly against his Majesty, and are nothing else but forerunners of that everlasting wrath, under the which they shall lie in hell for ever. And their judgements thus inflicted upon the wicked, o my soul, be neither profitable, nor honourable for them. For, what profit? what honour, did Cain, Saul, and judas reap, by these judgements which overtook them before men, and sent them afterwards to their own places? The consideration whereof suffers me not to wonder, that when these judgements approached them they themselves proved their own greatest enemies. Ambr. offis. The knowledge hereof moved Ambrose to say: 1. lib. 1. Impius ipse sibi poena est. cap. 12. The wicked man himself is a scourge and punishment to himself. Affliction again, being inflicted by God upon his own children, debars them with the prodigal child from his ways; and doth flow from the sweet wholesome fountain of God's fatherly wise love, being accompanied with that Spirit of adoption, who is also that Spirit of sanctification, by the which God their wise Father, doth bring them to a sight and sense of their sins, to a sorrowing for their sins, yea, to a forsaking of them, making them turn homewards to him by repentance: and their afflictions be profitable to the child of God, albeit not honourable; for notwithstanding it was profitable for David that he (falling in adultery and murder) was afflicted as he Psal. 119. 71. himself most freely confess, yet it was no ways honourable to him. Also it was profitable for the prodigal child, that he was brought to extremity after he had forsaken his father's house, and wasted his goods with riotous living, (for thereby God being merciful with him, he was made to seek homeward to his father.) The sense hereof moved Bernard to say: Si quid amaritudinis sentio in voce eius, non sine dulcedine est, quoniam cum iratus fuerit misericordiae recordabitur, im● & ipsa indignatio non aliunde quam de misericordia est. If I perceive any bitterness in the speech of my God, it wants not his own sweetness, for while he is angry with me, he cannot but remember to be merciful to me, yea, his very anger flows from nothing but from mercy. OH would to God, that every man could speak and think, of the afflictions of the Saints, as that famous Father Augustine was moved to think, and speak of them. Aug. in Psal. 92. Duos filios habit homo, alterum castigat, alterum dimittit; facit unusmale & non corripitur a patre, alter mox ut se moverit colaphis caeditur. Vnde ille dimittitur & iste caeditur, nun quia huic coeli haereditas obseruatur, ille autem dimissus exhaereditatus est. A man hath two sons, he correcteth the one, and overseeth the other. The one doth evil, and is not chastened by his father: the other, so soon as he gins to stir, is cuffed by him. Now wherefore is the one overseen, and the other beaten: is it not because the inheritance is prepared for him, who is corrected; and he is disinherited who is overseen. Reuel. 3. 19 OH hearest thou not my Saviour saying to thee, o my soul, As many as I love I rebuke and chastise. Out of the sense whereof Paul can charge and resolve thee thus: My son despise not the chastenings of the Lord, neither faint when thou art rebuked of him. For whom the Lord loveth he chasteneth, and he scourgeth every son that he loveth: if ye endure chastenings, God offereth himself unto you as unto sons. For what son is it whom the father chasteneth not. If therefore ye be without correction whereof all are partakers, then are ye bastards and not sons. The sense hereof moved Augustine to say: Come flagellat Deus filium currat sub manu patris flagellantis, quia quando flagellat ad haereditatem erudit, ad tempus emendat, non in aeternum damnat. Elige tibi temporalem vis laborem, an sempiternam poenam, temporalem felicitatem, an aeternam vitam. Quid minatur Deus, sempiternam poenam; quid promittit Deus, sempiternam requiem. In quo flagellat Deus bonos, temporale est: In quo parcit malis, temporale est. When God scourgeth his son, let his son run under the hand of his father scurging him, because while he scurgeth him, he fits him for his inheritance, he amends him for a while, he condemes him not for ever. Make thy choice, whither thou wilt undergo trouble for a time, or everlasting pain; temporary happiness, or everlasting life. Wherewith threatneth God thee o man with everlasting pain. What promiseth God unto thee o man? eternal rest. That wherein God correcteth his own good children, is temporary laying on them for a while; that wherein God spareth the wicked, is also temporary, continuing only with them for as short a while. Tentations again, o my soul, for trials are laid by God upon his dearest children, and special painful faithful servants, even while they through his special grace, are carefully studying to provide for honest things, both before God and man. And so when with Enoch, Noah, and Abraham, they are walking before God, and amongst men holily, righteously, and soberly, abhorring to consent unto evil, delighting to do well, and rejoicing to suffer even greatest extremity for well doing. Now their tentations do flow from that sweetest spring, of that feruant old love wherewith our God loveth, and of that rarest account his Majesty maketh of these his dearest children and servants, and of these singular graces mercifully bestowed by him, upon them: and their tentations be laid by God upon his children, for the trial of these graces, yea, for the clearing and manifesting of them, yet no ways unto that God the only giver and keeper of them, who is perfectly acquainted with that measure of faith, of hope, of patience, wherewith he hath enriched his holy ones, but to themselves and others: to the end that his tempted child, and with him others who do see him, and hear tell of him, may perceive how fare his God hath spiritually beautified and enriched his soul. Thus our God tempting Abraham, even while he was walking before him uprightly, commands him to offer up his only son Isaac whom he loved in a burnt offering to him, Gen. 22. to the end, that first Abraham himself, and then others might know what a measure of faith he had bestowed upon Abraham. Thus our God to try just job, job 1. 2. who was a man who feared God, and eschewed evil; bereft him of his whole goods, children, and health, his wife, friends, and servants, in the mean time, proving miserable comforters to him, and all to the end that with himself, others might know with what a measure of faith, hope, and patience, his God had blessed him. Thus our blessed wise God, tempting David even after he had anointed him to be King of judah and Israel by the hand of Samuel. had Saul the King so turned upon him, that howbeit he slew Goliath, eased Saul by his Music, when the evil spirit troubled him, and married his daughter: yet he may not keep the court, keep his own house, yea, found a cottage in all the holy land to hide himself in; but is compelled to flee to Achis King of Gath, 2. Sam. 27. and all to the end, that his wise, loving Father might make it known, first, to himself, and then to others, what store of grace lodged within his soul. The Apostles of jesus are faithfully, and busily serving their Master, by preaching the Gospel sincerely, Act. 3. 4. 5. and freely: always are they not hated, accused, imprisoned beaten, yea, put to death for this their service? ever rejoicing that they suffered such things and all to the end, that they themselves might know that it was not only given to them, to believe in jesus but to suffer for him. While spices abide whole in the merchant's pocket, they remain unsavoury, but when they are put in the mortar, and beaten with the pestle, all that be in the house do smell them. That proverb holdeth most true, Apis sine aculio non mellificat. Bees without the sting make no honey. In the calm day of blooming prosperity, can the graces of the Saints be known? always let the pestle of tentations seize upon them, their spices of faith, hope, and patience, shall be manifested. Yea, howbeit while the child of God is not burdened with the sting of tentation, he appear unprofitable to others, and to himself: yet so soon as he begins to carry this sting laid upon him by his Father, he can make and bring forth wholesome honey, for the honour of his God, for the joy of his own soul and for the benefit of others. Augustine saw this, and could writ this most sweetly, and truly, touching tentation. Omnes tentatio probatio est, Aug in Psal. 51. & omnis probationis effectus habet suum fructum, quia homo plerumque etiam sibi ignotus est, quid ferat, quidue nonferat, aliquando praesumit se posse far quod non potest, & aliquando desperate se posse far quod potest. Accedit tentatio, quasi interrogatio; & invenitur homo a se ipso, quia latebat, & se ipsum, sed artificem non latebat. Every tentation is a trial, and the work of every trial hath his own fruit, because a man is even oftentimes unknown to himself not known what he may endure, or what he may not endure. Now he presumes that he may endure that which he may not, and sometimes he despairs that he can endure that which he may endure, in this mean time in comes tentation as a question demanding him and saying as it were what mayst thou suffer, what mayst thou not suffer? and hereupon the man is found out by himself, who knew not himself before, albeit before that he was not unknown to his maker. And again, Perfectio nostra per tentationem fit, nec sibi quisquam innotescit nisi tentatus, nec potest coronari nisi vicerit, nec potest vincere nisi certaverit, Aug. in Psal. 16. nec potest certare, nisi inimicum, & tentationes habuerit. We are led forwards to perfection by tentation, neither is any man unknown to himself unless he be tempted, neither can a man be crowned, unless ●e overcome, neither can he overcome unless he strive, neither can he strive, unless he found an adversary and tentations. As their tentations are most rare, so they are not only profitable, but honourable. Shall not all posterity think, and speak honourably of Abraham's faith, considering he was ready at the voice of his God, to slay his only son whom he loved, Gen. 22. of whom God had said, in Isaac shall thy seed be called. Shall not all posterities think and speak honourably of job, who being bereft of all outward comfort; and environed, yea, filled with a very sea of all extreme crosses and tentations, job 1. 21. could say and sing: The Lord hath given, the Lord hath taken, blessed be the name of the Lord job. 2. 10. Thou speakest like a foolish w●man, shall we receive good at the hands of God, job 13. 15. and not receive evil? Though he slay me yet shall I trust in him. I am sure that my Redeemer liveth, and that he shall stand the last on the earth, though after my skin worms destroy this body, job 19 25. 26. 27. yet shall I see God in my flesh, whom I myself shall see, and mine eyes shall behold and none other for me. I know, o my soul, that the Epicure can enlarge his heart to mirth and dalliance in the midst of his cups; but the tempted child of God, with the Apostles can dance for joy, when they are imprisoned and beaten; yea, can not only pray, but sing with Paul and Silas, Act. 5. 6. when they are fast locked in the stocks. Therefore no wonder that we here Paul speak thus. We rejoice in tribulations, Rom. 5. 4. 5. knowing that tribulation bringeth forth patience, and patience experience, and experience hope, and hope maketh not ashamed; because the love of God is shed abroad in our hearts, jam. 3. 4. 1● by the holy Ghost which is given to us. Yea, this moved james thus to resolve us. Count it exceeding great joy when ye fall in divers tentations, knowing that the trial of our faith bringeth forth patience, and let patience have her perfect work that we may be perfect and entire, lacking nothing. Blessed is the man that endureth tentations, for when he is tried he shall receive the crown of life which the Lord hath promised to them that love him. The sense hereof moved Cyprian to say. Cypr. ser. of mort. Calamitates non sunt offendicula sed praelia; nisi praecellerit pugna non potest esse victoria: hoc interest inter nos, & eos qui Deum ignorant quod illi in adversis queruntur & murmurant, nos adversa non avocant a virtutis & fidei veritate. Troubles are not offences, but fights; unless the fight go before, the victory cannot follow: in this we differ from those that know not God, that while they complain and murmur under adversity, no adversity can draw us away from that truth which we constantly believe. The sense here of moved Iraeneus also thus to writ. Iraen. lib. 4. cap. 22. Interea dum hic sumus necessaria est pijs tribulatio ut contriti per patientiam & igniti apti sint ad convivium regis. Trouble is necessary for the godly while they live here, to the end that they being grinded and fried by patience may be fit for the banquet of the great King. 4. The child of God is always ready to suffer evil for well-doing, or for refusing to do evil, but he can no ways consent to do evil either for loss or gain. HE who alleging himself to be the child of God, would prove himself to be an Israelite indeed, must resolve to strengthen himself through the grace of his God, which is only able to make him stand against the evil of affliction, and tentation with a great measure of faith, and rare patience: for he must always be ready to suffer evil, and not to do evil. Pharaoh by his taskemaisters withdrew from the dispersed Israelites that wanted straw which was furnished unto them, & yet kept over their head their former tale of brick always: yet attempted the Israelites Gods children to make any insurrection against these taskmaisters, executors of that bloody decree, notwithstanding they were many in number, or pressed they by any secret plot to cut off that Pharaoh by whom that bloody and cruel decree was devised and published? Not, not; but yielding to both, they run up and down, gathering stubble in stead of straw, and the rest sit down making as many brick every day as possibly they could. 1. Sam. 13. 30. 31. I will ever love a Samuel who can honour every wicked Saul before the people; 2. Sam. 4. 6. 7. but I will never love a Rechab and Baanah who can come secretly into the house where their master lies sleeping on his bed and smite him, slay him, and behead him. I will ever love a David whose heart will smite him if he cut off but the lap of Sauls garment, and who resolved never to put his hand on the Lords anointed, albeit he had done him many wrongs; yea, had wronged Church had wronged commonwealth. 2. Sam. 24. 16. But I will never love an Athalia who dare cut off all the King's Lineage to make a room for herself: 2. Chron. 22. 10. neither a Bigtan, nor a Teres, who being keepers of the King of Persias chamber-door, sought to slay him. But I shall ever love a Mordecay who knowng such a conspiracy albeit he was a stranger, Ester 1. 21. 22. cannot keep it up, but reveal it presently to the overthrow of the traitors, & safety of the King. Always thou must not wonder, o my soul, that the child of God can thus behave himself, for being no scholar to the false bloody jesuite, (who hath stolen from men that clear lantern of the book of God and put in their hand the cutthroat lantern of their own traditions,) but being well taught of God his Master out of the book of truth, which cannot but direct man rightly, he is throughly resolved about the truth of two grounds which always stand infallible. For first he knoweth, that vengeance belongeth not unto man, but unto God; therefore out of a sense and reverence of this, not daring attempt to detrude his God out of his chair, and intrude himself in his Majesty's throne, Deut. 22. 35. he will not, yea, he dare not (being stayed by his conscience, enlightened with the lantern of God's truth) by his own hand avenge himself. Again well knoweth he, that the weak advised child of God having his written word for his book and lesson, dare not attempt to do that which is evil, to the end that good may come thereby; but that he must always do that which his God commanded, and is commended by his God, Rom. 3. 8. referring ever the event to his merciful, wise, powerful Majesty: not being ignorant that God his Father will never accompany any curse with his blessing, which is repugnant to his written word, albeit it take some feet, and appear to go on for a while. Yea, the child of God being strengthened from above, is always ready to suffer for desiring to do good, and for refusing to do evil. The three holy children cannot be ready notwithstanding of Nebuchadnezars' commandment to fall down and worship that golden image which he had set up: and yet they can be ready at the commandment of the said King to be cast in the hot fiery furnace for refusing to worship it. Dan. 3. Daniel can refuse to draw up his suit for the space of three days to any besides the Persian King, notwithstanding of the King's decree, Dan. 6. commanding him to do so; and yet he can be ready to go and enter within the den of lions for refusing to obey it. Act. 5. 40. 41. 42. The Apostles of jesus can refuse to cease to preach to the people in the name of jesus, albeit the Council of jerusalem charge them so: and yet they can rejoice to be beaten by the Council for preaching unto them in his name. The sense hereof moved Tatian to speak thus, Tatian. o my soul, Sirex iubet tributum pendere paretus sum, si Dominus seruire, seruitutem agnosco. Solum Deum si quis negare iubet non agnosco. If my King command me to pay tribute I am ready, if my Master command me to serve him, I acknowledge his service. But if any command me to deny my God him I will not know. And therefore it was wondrous well said of old, Dicit tyrannus martiri pone ceruicem, ponit; dicit obserua missam, reculat: iubet ire in vincula, it; & iubet adorare sanctos, negat: Impia facere reculat, iniqua facere non reculat. The tyrant saith to the martyr of God, lay down thy neck, he layeth it down; he commands him to go to Mass, that he refuseth: he chargeth him to go to prison and bands, he goeth; he commands him to worship the Saints, that he refuseth: wicked things he refuseth to do, unjust troubles he refuseth not to suffer. Were this considered, o my soul, many who be thought to be obedient and loyal subjects, should be found to be rebels, and many who be counted to be disobedient servants, yea, gross traitors, should prove to be true servants, not only to inferior judges, but also to that King of kings, who is that sole great lawgiver; who hath only power to save and to destroy. 5. Behold that fountain out of the which prosperity and adversity do flow with that use the wise child of God maketh of them when he looketh on this fountain. When shall I begin, o my soul, to profit aright, by spiritual and temporary prosperity, by inward and outward adversity? either when the hand of God is lying heavy and sad upon me, or when it is afar off shaken on me, telling me that it is drawing near me? O my soul, here I must assure thee from the blessed true mouth of that God who can deceive none, that that monstrous mountain Inconsideration, blinding the eyes of thy understanding, is that only chief thing whereby that subtle enemy traveleth to hinder, and doth hinder the soul of man from profiting to salvation, by prosperity, by adversity. Thou canst tell me, o my soul, what I have, but canst thou tell me from whom and for whom I have that which I have, and so canst thou tell me first how thou shouldst use thyself, who hath that which thou hast, towards him, for whom and from whom thou hast it. Secondly, canst thou tell me how thou shouldst employ & bestow that which thou hast from him and for him. Again, in the day hast thou seen and felt, or foreseen sharp tentations and troubles? thou canst tell me, o my soul, what is that which lieth upon thee, what is that thou fearest shall light upon thee? but canst thou tell me whose hand laid that upon thee, which lieth on thee; wherefore was that laid on thee, which lieth on thee; and what thou mightest assuredly expect if thou hadst grace thus to carry thyself? O, o my soul, when shall men have their eyes enlightened, to see that heavenly rich treasure which is to be found in these four Scriptures, which may serve as eye-salue, to cure thy spiritual blindness, and to free thee of that alleged monstrous mountain, Inconsideration. One of them penned by Isaiah in his 45. Chapter, and by Amos in his 3. The second penned by jeremy in the 3. of his Lamentations. The third by Hosea in his 5. and the fourth by Isaiah in his 1. Chapter. Also thy God, o my soul, by the mouth of Isaiah, in the 7. verse of his 47. Chapter saith: I form the light and created darkness; I make peace and created evil. Amos in the 6. verse of his 3. Chapter saith. Shall there be evil in the City, and the Lord hath not done i●? jeremy in the 39 verse of his Lamentations saith. Man suffereth for his sin. Hosea in his 14. and 15. verses of his 5. Chapter bringeth in our God speaking thus. I will spoil and go away, and none shall rescue it, I will go and turn to my place, till they acknowledge their fault and seek me. In their afflictions, they will seek me diligently. Isaiah in the 19 and 20. verses of his 1. Chapter, bringeth in the Lord saying. If ye consent and obey, ye shall eat the good things of the land: but if ye refuse and be rebellious, ye shall be devoured by the sword; for the mouth of the Lord hath spoken it. Even the mouth of that Lord, o my soul, who can falsify no promise made to them that fear him, and who can as easily execute judgement as he doth threaten judgement against those who abuse him. Now, o my soul, what if man, enjoying peace, and good things spiritual, temporary, had eyes to see that they had that peace, and these good things of God, and for God; o what would the sense hereof put undoubtedly out of their hearts, banish strongly from their hearts, breed and conceive happily in their hearts. Believe me, o my soul, the true sense hereof would put undoubtedly out of, and banish strongly from that garden of the heart of God's child, two most fearful evil weeds, (as we speak, wherever they enter and remain for any space) too well: alas, To wit, Pride the devil's sin, and Security, the proud man's snare. The sense hereof would put out and banish Pride the devil's sin, out of the heart of God's child, neither suffer him looking on the shining spiritual estate of his soul, well beautified, and enriched with spiritual graces: neither permitting him, beholding his outward blooming condition, by reason of his estate of his body, and goods, to lift up himself, either against his God, the giver of all these, or against his neighbour (not so liberally dealt with) for whose benefit he must know that these things were bestowed on him. The sense of this would put out and banish Security, the proud man's snare from the heart of God's child, not suffering him with these foolish Israelites, first, to set up a golden calf to himself, and there after banquet delicately, and to play merrily before it; till wrath come from God turning their untimely & unthankful mirth, unto fearful bitter mourning, nor suffering him strongly, yet secure Samson, jud. 16. to lie sleeping upon the knees of Dalilah, till the seven locks of his head are shaved off, and so his God being moved to departed from him, he be first taken, and thereafter be fully abused and mocked by these uncircumcised Philistines, whom he had subdued before valiantly. The sense hereof would breed and conserve in that garden of the heart of God's child, five most pleasant, sweet and wholesome herbs. Humility, Charity, Diligence, Thankfulness, and Fear, Humility, considering that he hath nothing but that which he hath received, 1. Cor. 4. 7. and this could not but affright him from bragging of that which he had, as if he had not received it. Charity, making him to employ that which he hath for the good of others, considering that he is not Lord of that which he hath, but a steward only; who one day must give an account to that Lord, who hath sent him all he hath. Diligence, making him painful to travel by these good things of God, to glorify his God, the giver of them, through the right using of his gifts; yea, by increasing them, jest in the day of reckokoning (he having put God's money to the exchangers) have that one talon which he had taken from him, and given to him that had ten. Mat. 25. 26. Thankfulness, stirring up the child of God, (led by the cord of the gifts towards the give●) wisely to cast one of his eyes upon himself, beholding how naked and poor he is in Adam, how miserable and wretched a spectacle he is, and at length could not but have proved in the eyes of Angels, and men by reason of that nakedness and poverty; and to cast his other eye upon his God, and these graces and benefits, freely without merit, beside merit, contrary to all merits, his Majesty hath enriched him with; and out of this sight and sense, the child of God, o my soul, is moved from his heart, and with his whole behaviour, to bless and to glorify his God for them: crying even aloud before Angels and men with David: Psal. 116. 12. 13. 14. What shall I tender to the Lord, for all his benefits are above me? I will take the cup of salvation, and call upon the name of the Lord, even now in presence of all his people. Fear, making the child of God enriched, and busied as is said, with the good things of God his Father, considering Satan his policy, and strength, and his own simplicity, and weakness: not to play himself with these good things of God, but to tremble while he enjoys them, loathe to loose his humility, and become proud; his charity, and turn if not a bloody oppressor, yet a vile self-lover; his diligence, and prove secure; his thankfulness, and show himself both forgetful of, and ungrateful unto, that God who hath been freely, and abundantly liberal unto him. The sense of this moved the Spirit thus to counsel the child of God: Psal. 2. 11. Serve the Lord in fear, and rejoice in trembling, Rom. 11. 20. thou standest by faith, be not highminded but fear: make an end of your salvation in fear and trembling. Phil. 2. 12. Again, o my soul, what if men lying under any seen sharp cross or affliction, had eyes to see that the hand of God had laid that on them which lieth on them, and that his Majesty had laid on that his hand for their sins: Yea, that he had done this to the end, that he might draw them as it were by a certain violence, turning their back upon their sins to seek homewards to him, by unfeigned repentance? and if that they could thus seek home to him, they should both found comfort under that cross, able to sweeten it to them till the day of their delivery should come, and in the end be fully freed of it. Would not the sense of this put undoubtedly out of the heart of God's child, and banish strongly from it, three most noisome, yet common weeds, and breed and conserve happily in it five most sweet and wholesome herbs, making God's child pleasant in the eyes, and savoury of the nostrils of God his Father. Can I, o my soul, possibly see that all my crosses (who ever be the instrument, whatsoever be the means by the which they be brought towards me) comes from no hand, but from the hand of my God, for my sins; and that to pull me from my sins towards my God, to the effect that in the end, it may go well with me; unless my heart be freed from three weeds, kept from three weeds devilish and fearful. My heart must be freed from the weed of murmuring impatience, from the weed of furious and cruel vengeance, and from that fearful poisoning, yea, slaying weed, of comfortless despair; especially when thy crosses be many be sharp and with this do lie long on me. David's eyes being somewhat blinded, not perceiving by whom the mouth of Nabal was opened against him, can give place to these two fearful weeds, Impatieuce, and Revenge; admitting them to enter in the garden of his heart, and being led by them move him to cry out; so, and more also do God unto the enemies of David, 1. Sam▪ 25. 12. for surely I will not leave of all that he hath, by the dawning of the day, any that pisseth against the wall. Always this same David, having his eyes happily anointed with that clearing clean eye-salue, that Amen, that faithful and true witness, Reuel. 3. 14. the beginning of the creatures of God, propines Gods elect with; and so seeing clearly by whom the mouth of Shimei was opened to curse him, and his cruel hands armed with stones (as if he had been some dog and not a man, much less a King) in his contrary; cas●ing out, and holding out these two fearful weeds, Impatience, and Revenge say: 2. Sam. 16. 10. He curseth even because the Lord hath had him curse David, who shall then say wherefore hast thou done so? fie upon thee, fie upon thee, o King of Israel, dark was that school in which thou wast brought up; for while Samaria is besieged by Aram, and left to that slaying sword of famine, canst thou cry out desperately: 2▪ King. 6. 35. This evil cometh of the Lord, should I attend the Lord any longer. Where thou shouldst have uttered the flat contrary thus: This evil cometh of the Lord, therefore I will attend on him constantly, and seek home to him by repentance betimes, till this evil which is from him justly, for mine, and his people's many sins, be removed by him, from me, and from them most graciously. OH what glorious light did shine abundantly in that school, wherein just job (whom God is not afflicting for sin, but trying for the manifestation of his graces) was happily brought up? for when he hath nothing left unto him but his life, being deprived of all his substance, of all his children, of health, and environed with a world of inward and outward griefs; he can see it was not the hand of the devil, it was not the hand of man, yea, it was not neither wind nor fire, which had deprived him of all his good things, which had environed him with all these evil things, but the good hand of his good God, and therefore he can out of patience say unto his God: the Lord hath given, the Lord hath taken; job 1. 21. say unto his wife touching his God and his cross which was from God; job 2. 10. Shall we receive good at the hands of God, and not receive evil? And so job seeing fare better than the blind King of Israel saw, could see clearly, that which Bernard afterwards confessed freely: Bern. ser. 28. fol. 111. Nihil adversus nos malignus spiritus potest, nisi missus, aut permissus, unde cum eius voluntas sit semper mala, nuuquam potest esse nisi iusta; nam voluntas mala ex se ipsa sibi inest: potestatem autem aliunde quam a Deo non habet, quam potestatem semper moderatur Deus. That wicked spirit hath no power over us, but either being sent, or suffered; whereof it cometh: that while his will is ever wicked, his power is never but just; for his evil will which is from himself, is in himself; but he hath no power at all, but from God; the which power our God doth always moderate, and govern to a good end. Besides this, o my soul, the sense hereof breedeth and conserveth in the heart of God's child: five most pleasant sweet and wholesome herbs: even Humility, Patience, Repentance, Thankfulness, and Confidence. It breedeth jointly Humility, Patience, and Repentance: for can the well reformed child of God possibly see, that no hand beside the hand of God his Father is lying on him, and that not unjustly, but justly, even because by sin he hath provoked him to wrath, and yet that notwithstanding of his sins, this his hand is laid on him, and suffered to lie on him, not to undo him, but to win him; not to drive him from him, but to draw him to him: and not be moved to show himself before his God, & among men humble, patiented, and penitent. The sense hereof moved jeremy thus to complain upon the sinful man, Lament. 3. 39 28. 29. 30. to the sinful man▪ Whereof is the living man sorrowful? man suffereth for his 〈◊〉. Yea this made jeremy in that same place to speak thus, touching the humble, patiented and penitent sinner: He sitteth alone, and keepeth silence, he putteth his mouth in the dust, he giveth his cheeks to them that smiteth him. Yea, the sense hereof opened the mouth of that thief, who was crucified on the right hand of our Master, thus to reprove the other, crucified on his left side, when he durst attempt to revile that holy one: Luk. 23. 39 40. 41. Fearest thou not God, seeing we are in that same condemnation, we are indeed righteously here, for we receive things worthy of that we have done, but this man hath done nothing amiss. Shall not old Eli, o my soul, who lived under the dark shadows of the law, condemn, in that great day, a very world, living and giving themselves forth for God's children, under this our shining Sun of the Gospel? Samuel hath told Eli very hard news from the mouth of God: 1. Sam. 3. 11. 12. 13. 14. Behold I will do a thing in Israel, whereof whosoever shall hear, his two ears shall tingle. In that day I will raise up against Eli all things which I have spoken concerning his house; when I begin, I will also make an end. I will judge his house for ever, for the iniquity which he knoweth, because his sons ran to a slander and he stayed them not: I have sworn unto the house of Eli, that the wickedness of Eli his house shall not be purged with sacrifice, nor with offering for ever. And yet when these bitter things are brought from the mouth of God to old Eli his ear, by the ministry of a young one; his heart knowing, loving, and fearing that God who sent him; can prove so humble, so patiented, so penitent, that he can answer most meekly, offering his checks most willingly to his smiter: It is the Lord, 1. Sam. 3. 18 let him do what seemeth him good. OH religious king Ezekiah, shall not thy humble patience and repentance, when thou art sharply threatened by thy God, speaking to thee by the mouth of Isaiah, condemn the pride, the impatiency, and the obstinacy of a great many, not kings only, but base men, in these our days crossed, and threatened with the cross. Ezekiah hath overseen himself, in showing to the Ambassadors of the king of Babel all that was in his house, and in his treasure, for this cause he must hear that sharp Sermon brought to his ears: Hear the word of the Lord of hosts, Isa 39 5. 6. 7 behold the days come that all that is in thy house, & which thy fathers have laid up in store to this day, shall be carried to Babel, nothing shall be left, saith the Lord And of thy sons which shall proceed out of thee, and which thou shalt beget, shall they take away, and they shall be Eunuches in the palace of the king of Babel. But how is this bitter Sermon heard, and accepted by him? Harken, harken, o my soul, unto that brought unto thy ears by the eight vers. of the 39 of Isaiah, Then said Ezekiah unto Isaiah, the word of the Lord is good which thou hast spoken. OH admirable humility, patience, and repentance, worthy to be considered gravely, and imitated carefully, by all kings and subjects; who with Ezekiah would after their labours here, rest, and reign kings with that King of kings for ever. Shall Nazianzene advice me, o my soul, lovingly to reverence and embrace the admonition and correction of a just man: A viro iusto castigari praestat, quam ungi ab improbo: illius enim asperitas propter asperitatem suavis est, huius autem benignitas quoque suspecta. It is better to be chastened with sharp whips by a just man, then to be anointed with soft and savoury oil by a wicked man: for the sharpness of a just man his strokes is pleasant, because of the benefit which cometh by them, but even the liberality and courtesy of the other is to be suspected. And should not I, o my soul, be content much more to be corrected at the hand of my God, who is justice and goodness itself? The sense hereof breedeth also, and conserveth in the heart of God's child, that pleasant, sweet, and wholesome herb of heavenly thankfulness, making God's child not only to be humble, to be patiented, to be penitent under the cross, but also thankful for the cross. Yea, yea, o soul, God's afflicted child, can even from his very heart, both with his heart & with his voice, cheerfully thank the Lord his God for his crosses laid on him; and no wonder that he do so, he being well acquainted with that fountain out of the which his afflictions flown; with that proclamation his afflictions sounds in his ears, and conveys to his heart; and with that fruit they bring forth at length to him. The afflictions of God's child flow from the sweetest fountain of God his fatherly love, for as our God correcteth not where he hateth, so he forgetteth not to correct where he loveth. And therefore the Angel of the Church of Laodicea must hear this spoken unto him: Reuel. 3. 19 As many as I love, I rebuke and chasten. Yea the Apostle must tell the Hebrews, Heb. 12. 26. Whom the Lord loveth he chasteneth, and he scourgeth every son whom he receiveth. Pleasant and profitable is that proclamation, the afflications of the children of God soundeth in their ears, and conveyeth to their hearts. Considerest thou ever, o my soul, that golden rich oracle brought to thy ears by the seventh and eight verses of the 12. to the Hebrews. If ye induce chastening, God offereth himself unto you, as unto sons, what son is it whom the father chasteneth not? if therefore ye be without correction, whereof all are partakers, then are ye bastards and not sons. The sense hereof moved Bernard to say: Si Deus tecum non adest per gratiam, adest per vindictam, sed vae tibi si ita tecum est, imò vae tibi si ita tecum non adest; illi namque irascitur Deus, quem peccantem non flagellat: nam quem flagellando non emendat in futura damnat. If God be not with thee by his grace, he is with thee by revenge, but woe to thee if he be that way with thee, yea woe to thee if he be not that way with thee; for God is highly offended with that man whom he scourgeth not when he sins against him: for whom God amends not here by correcting of him, that man he damns hereafter. While I am lying then under any cross, were it never so sharp, were it never so tedious, what would my God sound by it in thy ears, o my soul, Surely this would he sound by it, and nothing but this: Thou art no bastard, (who hath no title to his father's inheritance, and who it at length to be thrust out of his father's doors, albeit he be furnished for some days with meat, drink, and clothed within it) but thou art my own well begotten, and well beloved son, through my only natural Son jesus, in whom I am well pleased, whom I am to keep with myself for ever: yea, whom I am to make heir of all that I have. But, o my soul, what fruit at length doth the afflictions of God's Saints bring forth? lift up thy eyes, and behold I pray thee that pleasant, plenteous, and most profitable harvest, produced by them, and offered to thy view by the 11. verse of the 12. Chap. to the Hebrews. No chastening for the present seemeth to be joyous, but grievous, but afterward it bringeth the quiet fruit of righteousness to those who be thereby exercised. Shall the sick or wounded patient, not only be ready by words to thank, but according to his ability, by deeds to reward that Physician who presents to his mouth potions which be bitter to his taste, and repugnant to his natural appetite, providing that they do cure him. And that Chirurgeon who doth lance him to the effusion of his blood; yea, who doth cut his flesh in pieces, providing in the mean time he be either kept from that disease he feared, or freed of that greater or longer pain he could but have lain under? and should not the child of God, knowing his afflictions to be special tokens of God's love towards him; yea, to be those forcible means; whereby he is divourced from that stinking whore of sin, by the which he was snared; yea, to be very medicines whereby his soul is preserved, and delivered from the deadly sickness of sin, and be brought home to his blessed Father, travelling afterwards to have himself made holy as God his Father is holy. The sense hereof moved David to make that notable confession: Psal. 119. 71. It is good for me that I have been afflicted, that I may learn thy statutes. This moved the Apostle thus to inform us: We have had the fathers of our body which corrected us and we gave them reverence; should we not much more be in subjection to the Father of spirits that we might live: for they verily for a few day's chastened us after their own pleasures, Heb. 12. 9 10. but he chasteneth us for our profit, that we may be partakers of his holiness. Finally the sense hereof breeds and conserves in the heart of God's child Confidence; neither suffering him with the Israelites to murmur against his God, as if there were some wrong done to him; neither with Saul to despair as one altogether cast off from God: but making him leisurely awaiting upon his God, to possess his soul in patience; being assured that his God will found out a time, in the which, and means, by the which, he shall be delivered. And therefore as God his afflicted child, casting himself willingly under the hand of God his Father correcting him, can cry with David, 2. Sam. 16. 11. 12. Behold my son which came out of my own belly seeketh my life, then how much more may this son of jemini, suffer him to curse, for the Lord hath bidden him. So not despairing, but putting his confidence in his God, when his hand is lying heavy upon him, and striking him sore, he can cry with this same David, It may be the Lord will look upon my affliction, and do me good for his cursing this day. I am afflicted then, o my soul, let me beware of murmuring, impatience, of cruel raging, and furious revenge, and of destroying comfortless despair. Yea, let me bring forth humility, patience, repentance, thankfulness, and confidence; seeing not only prosperity cometh from my God, but adversity also: yea, seeing my God is not only my friend and Father, when he giveth and crowneth, but also when he taketh and crosseth. The sense hereof moved Augustine to cry out with joy: August. Quid non misericorditer praestatur hominibus à Domino Deo à quo etiam tribulatio beneficium est; nam res prospera donum est consolantis, res adversa donum est admonentis Dei. What▪ o man is▪ not mercifully given by the Lord our God unto men, from whom even affliction is a benefit; for prosperous things be the gifts of God comforting men, and adversity the gift of God admonishing and warning them. Yea, the sense hereof moved Bernard to say: Nulla nocebit adversitas, Bern. Psal. 91. si non dominetur iniquitas. No adversity can possibly annoyed thee, if iniquity domineer not over thee. 6. Sin is the only thing which separateth man from God, and maketh God misknow and deny man. AM I lying, o my soul, under any presently felt, or foreseen feared trouble, and yet neither comforted under this my trouble, neither delivered nor then kept from that I feel, from that I fear. Attempt not to challenge that Almighty, that all-sufficient Majesty, either of impotency and weakness, or of unrighteousness and rigour, but see that thou accuse thyself, convict thyself for sin and iniquity; for that golden Axiom shall ever abide inviolably true, sounded by that herald of God Isaiah, not without any noise going before it, proclaiming, with the truth, the excellency and worthiness of it: Isa. 59 1. 2. Behold the Lord his hand is not shortened that it cannot save, neither is his ear heavy that it cannot hear, but your iniquities have separated betwixt you and your God, and your sins have hid his face from you. And so I must have thee, o my soul, suffering thyself to be resolved, that that long and strong hand of God is neither put up in his bosom, and so stayed from helping of thee in the day of thy need, nor put forth against thee, to strike thee. And with this, that his ear is not closed up from thy groans and prayers, till thou by sin have separate thyself from his Majesty, and thereby have deprived thyself of that help, his hand otherways should have made thee; and of that comfort thou shouldest have found from his hearing ear. Tell me, tell me, o my soul, if thou canst, how name ● thou him, or her, to whom ever that blessed God failed: first, I trow these first sinners, my grandfather and mother failed to their God before he failed to them. I think that second sinner Cain deprived himself of God's help and comfort by a most cruel unnatural murder, before either God's mouth was opened, or hand armed against him. If these of the first world, who perished by the flood were alone, sure I am they would confess this to be true. If these inhabitants of jerusalem who fell under the king of Babel, and of the Romans were alive, they could not deny this. Always here, o my soul, I will pray thee gravely to consider one point; wouldst thou have thy God coming to thee, or darest thou think that he will come unto thee when thou thinkest that he should come to thee, and as thou dreamest that he may come to thee? Not, not, thou must understand, o my soul, that God will not come unto thee, but as he hath promised to come unto his own, and as his own have found him to come unto them. Thou mayest think, o my soul, that God will come unto thee when any thing troubles thee, to pity, to comfort, yea, to deliver thee; albeit thou in the mean time stay from him, going on in thy former and present sins, yea adding new sins to old sins, and gross sins to less sins. Always thou must know, o my soul, that it cannot be so, that it aught not be so. Hearest thou not thy God speaking thus to Abraham, Gen. 17. 1. I am thy God all-sufficient, walk thou before me, and be thou upright. Thus not only showing Abraham what a God and Master he will be unto him, but telling Abraham what a son and servant he must prove to his Majesty again. Speaks not David thus to thee touching thy God: Psal. 18. 25. 26. With the godly thou wilt show thyself godly, with the upright man thou wilt show thyself upright: with the pure thou wilt show thyself pure, and with the forward thou wilt show thyself forward. And again. The eyes of the Lord are upon the righteous, and his ears are open to his cry: Psal 34. 15. 16. but the face of the Lord is against them that do evil, to cut off their remembrance from the earth. O when shall that question and answer made by Isaiah be taken to heart by the made professors of this time: Who among us shall devil with the devouring fire? Isa. 33. 14. 15. 16. who among us shall devil with the everlasting burnings? He that walketh in justice, and speaketh upright things, refusing gain of oppression, shaking his hands from taking of gifts, stopping his ears from hearing of blood, and shutting his eyes from seeing of evil, he shall devil on high, his defence shall be the munition of rocks, bread shall be given him, and his water shall be sweet. Draw near & harken, o my soul, never shall I think upon that oracle sounded by Isaiah already alleged here, (Behold the Lords hand is not shortened that it cannot save, neither is his ear heavy that it cannot hear, but your iniquities have separate betwixt you and your God, and your sins have hid his face from you) but alas, often I shall cry out to the hearing of God, Angels and men: o the fearful ugliness of sin, the unspeakable hurt comes to man by iniquity! Woe is my soul, that ever man was infected with sin, and o would to God that all men were quite of iniquity. But wherefore allege I, o my soul, that sin is a fearful ugly thing, and wherefore out of this sense of sin lament I, that ever man was infected with it, and wish I that all men were rid of it? Iniquity and sin, saith Isaiah, is that only partition-wall which divideth betwixt God and man: and so that sole and foul abominable adultery, whereby that marriage, bound up betwixt God & man, is disannulled, and made void; so that, as a religious generous husband cannot look upon his wife when she hath defiled his bed; our blessed God, holiness, wisdom, and courage itself, cannot abide that soul which dareth attempt by sin to abuse him. What Gentleman having nothing (as we speak) but his horse and saddle, being married to some Gentlewoman, may spend by year five or six thousand marks, kindly in the mean time entertaining him, and providing him of all things requisite for his necessity and pleasure, will wittingly and willingly (his bedfellow being wise and of any spirit as we say) commit adultery in the open fields, to the sight of men of conscience and credit, knowing that his wife will then easily by divorcement quit herself of him, and sand him backe to his wont misery. And yet, alas, is man (married by God to God) feareth not in close corners only, but even in the public streets as it were, yea, and in the very open fields to commit spiritual adulteries, to the sight of Angels and men, against that blessed God: here running with speed after that sin, there committing with greediness another sin, albeit never gentlewoman found a man so bore (as we say) when she married him, as our God found us, all and every one of us when he married us OH Ezekiel tell me what was our estate when our God married us. Thy father was an Amorite, and thy mother an Hittite, thy navel was not cut, thou wast not washed with water to soften thee, thou was not salted in salt, nor swaddled in clouts, no eye pitied thee to do these things to thee; but thou wast cast out in the open field to the contempt of thy person, in the day that thou wast borne: and when I passed by thee, I saw thee polluted in thy own blood, Ezech. 16. 3. 4. 5. 6. I said unto thee, when thou wast in thy blood thou shalt live. Even when thou wast in thy blood I said unto thee thou shalt live. OH Paul hast thou any more to say to this purpose, yes, yes, for he tells me that when our God married us, we were all dead in sins and trespasses, walking according to the course of this world, and after the prince which ruleth in the air, Ephes. 1. 2. even the spirit which now works in the children of disobedience. Beside this, o my soul, never shall I call to mind that sentence sounded in the ears of Moses by my God, Exod. 32. and 7. Thy people whom thou hast brought from the land of Egypt have corrupted their ways, and compare it with that speech spoken by that same God to this Moses touching the same people: Exod. 4. 21. Israel is my son, even my first borne. But of new again I must cry out, o the vileness of sin, o the hurt cometh to man by sin! Sin is so vile before God, sin is so hurtful to man, that it can make our God do that, which nothing beside sin can possibly make him to do. And what is that I pray thee, o my soul, consider it, consider it, for jesus sake I beseech thee, o my dearest soul, as thou lovest thyself and me: fear at Moses speaking to thee by that alleged Scripture, and he will tell thee, that sin is that which maketh our God misknow his child, deny his child; albeit nothing beside this vile sin, can make his Majesty rather misknow or deny him▪ for I must tell thee, o my soul, were thy estate never so miserable to the eyes, & in the judgement of men, as long as my heart resetteth not sin with greediness, God will not misknow me, God will not deny me. Gen. 29. Were I serving a cruel Laban fare from father and mother with jacob. Were I working in clay not like a man, Eodus 1. but like a beast, having my fee●e, my hands, my arms, and face so covered with filthy mud, that none of my acquaintance could take me for the man I am, with the Israelites in Egypt; were I cast out of my house by oppression; or through poverty, or sickness, to lie upon some dunghill, or under some open stair with job; job 2. yea, were I covered from top to toe with boils as Lazarus was, having none among men to visit me; Luke 16. my God can know me for his own, and can graciously keep my soul by his Spirit, and attend my body by his Angels, in the mean time reproving greater, and smaller men, yea, even Kings for me when they abuse me. Only if I love sin, if I commit sin with delight, Gen. 31. 24. will he misknow me, will he deny me. Cain Adam's eldest son, and so the Prince of the whole world, always is he not cast out from the presence of God, when defyling his fingers with his brother's blood, he dare meddle with sin his deadly enemy. Cham is carefully kept, by the Lord our God, in the Ark with Noah his father, and Sem and japhet his brethren. Always is he not afterwards even cursed by that God who sometime kept him? and all because meddling with sin, (which had destroyed the whole world before him) he dare mock his religious old father. Saul of a beggar is made a King by God: always, when Saul dare lift up himself against that Majesty, who had clothed him with Majesty, who had treaden under his feet, Church and policy, by making his own will the rule of his doing; is not Saul of a King ruling even over Israel, God his eldest Son, made a slave to be overruled by the devil for evermore. jesus that Lord of glory by whom the world was made, coming into the world to save the world, will assume to himself 12. men to be witnesses of these things he spoke, and suffered; judas Iscariot must not only be one of them, but must carry the bag, and bear that which was given. john 12. 4. 5. 6. Always, when he dare prove a thief and be content to loose a Saviour for some silver (as, alas, too many do) first, Satan must enter within him, and afterwards he must enter in hell, there to abide with Satan for evermore. john 13. 3. Will't thou not then, o my soul, but delay and with all thy strength arm thyself against sin, which only armeth God against thee? Will't thou not misknow sin altogether, neither lending a look to it when it draws near unto thee, neither giving an ear to it when it speaketh to thee, neither denying it with an answer, when it beginneth sweetly to flatter thee, or lovingly to embrace thee, except it be with a disdaining answer thus: go behind me Satan? Seeing sin is the only thing maketh God to misknow thee, yea, to deny thee. And in a word, o my soul, wilt thou not rather lay down thy neck to the axe, then lift up thy heart against thy will by committing of sin; seeing sin is the only thing which cannot suffer his Majesty to lift thee upward towards the highest heavens, where in his presence there is fullness of joy, and at his right hand pleasures for evermore; Psal. 16. 11. and which cannot but 'cause him to throw thee down towards the lowest hells, out of the which there is no redemption; notwithstanding that worm which biteth there, Esay 66. 14 shall never die, neither that fire which burneth there shall ever be quenched? Bern. The sense hereof moved Bernard thus to advice one of his special brethren. OH homo Dei, ne trepides exuere hominem illum qui de terraest, & conatur deprimere usque ad inferos: iste est qui de terra est qui vexat, qui onerat, qui oppugnat. OH man of God be not afraid to shake off that man which is from the earth, even that man which presseth thee down to the earth, and labours to press thee down even to the very hells: that is that man which vexeth thee, which burdens thee, which visiteth and fightest against thee. 7. As man from the earth, maketh God to hear and see: so shall God make man at length to hear, to see, and to feel. WOE is me, woe is me, o my soul, that I should hear my God thus speaking unto Moses touching his Israel. Let me alone that my wrath may wax hot against them, for I will surely consume them. Sure I am, o my soul, would a man (sensible of God) compare that resolution taken by our God against Israel here, with that resolution taken by his Majesty about them in the 8. verse of the 3. of Exodus; it will draw some heavy groans out of his heart, and some bitter tears out of his eyes. Speaks not our God Exodus, 3. 8. thus unto Moses. I am come down to deliver them out of the hands of the Egyptians & to bring them out of that land into a good land and a large: and saith not the same God unto the same Moses touching the same Israel Exodus 32. 10. I will consume them. Exod. 32. 10. OH what an alteration, ye, o what a fearful change, o what a fearful alteration? Surely, surely, could this change be well considered, it would assuredly confounded men, and make them to stand amazed. Whereof always comes this, o my soul? for sure I am with Abraham that the judge of the world cannot do but right. Harken, harken, o my soul, I pray thee: there is not a greater difference betwixt that resolution taken by our God concerning Israel, Exodus 3. 8. and that he takes concerning them, Exodus 32. 10. then there is betwixt that sight our God saw when he looked on them, Exodus 3. and that sight he saw when he looked on them, Exodus 32. Yea, sure I am there is not a greater difference between the one resolution and the other, then there is betwixt that noise our God harkening unto Israel Exod. 3. heard, and that to one, his Majesty harkening unto him, Exod. 32. heard. In the 3. of Exodus our God looking upon Israel, sees their oppression and trouble. In the 32. of Exodus our God looking on him sees a molten calf made by them, worshipped by them, sacrificed unto, by them. In the third of Exodus our God harkening to Israel, hears the tune and sound of their bitter cries and groans, because of their fierce task-makers, but in the 32. of Exodus he hears his Israel blasphemously crying touching the calf. These be the Gods o Israel that brought thee out of the land of Egypt. Yea, he hears the noise of the Israelites licentiously and wantonly piping and dancing before their calf. In the 3. of Exodus it is no wonder that the God of pity and mercy, and power, seeing the trouble, and hearing the groans of his distressed children comes down to deliver them▪ and it cannot be thought a wonder that our God who is truth, justice, and strength itself, in the 32. of Exodus seeing the calf set up by them, and hearing the piping about it, resolved to come down to destroy these he concluded before to save. Would to God herefore, o my soul, that all these who devil beneath here under the peofession of the Gospel, could in time learn to make conscience of that which they make their great God from the heavens to see, from the heavens to hear: for as they make his Majesty to hear and to see; so shall his Majesty make them to hear, to see, and to found afterwards. Again, when I read the 28. verse of the 1. of Genesis, I see and hear our God rejoicing in man, and advancing him above all the works of his hands saying: Bring forth fruit and multiply and fill the earth and subdue it, and rule over the fish of the sea, and over the fowls of the heaven, and over every beast that moveth upon the earth. But when I read the 6. verse of the 6. of Genesis, I hear Moses warranted by God, speaking thus touching man: It repent the Lord that he had made man upon the earth, and he was sorry in his heart. But whereof came this so great an alteration? When our God looked upon man in the 1. of Genesis he was clothed with his image, and therefore with him all the works of his hands are very good in his eyes, when he saw him and them. But when he looked on him as Moses speaks of man in the 6. of Exodus, he was deprived of God's image within, all the imaginations of the thoughts of his heart were only evil continually; and without he was fearfully and foully covered with that read coat of cruelty, and black coat of lechery; and therefore no wonder that the God of piety, and poverty, repent that he had made him. In the 17. verse of the 9 Chapter of the 1. of Samuel, I hear God speaking to Samuel touching Saul. This is the man of whom I spoke to thee, he shall rule my people. But how speaks our God to the same Samuel touching the same Saul, 1. of Samuel 13. 35. It repent●th me that I have made Saul King over Israe●. Always no wonder: for did not Saul stubbornely lift up himself against the Lord, disdaining to harken to his voice, and licentiously following his own conceits, dreaming that his own foolish imaginations would prove a better rule to serve God by, and to procure peace and wealth to himself, than the very word of God brought to his ears by Samuel. O, o my soul, when shall the presumptuous sinners of this our time, learn to make use of this? OH when shall that sentence be so heard by the ears of men, that it may take some root in their hearts. Gen. 18. 10 I will go down and see whither they of Sodom and Gomorrha have done altogether according to that cry which is come to me. For here I must tell thee, o my soul, albeit the Atheist be silent, yet his Atheism cries to heaven for vengeance; albeit the whoremaster, and the whore be quiet, yet their whoredom crieth; albeit the drunkard drink till he can neither go, nor stand, nor speak; yet his drunkenness fleeth up to heaven, and standing there before God cries out against him; and so in a word, albeit all the sinners of the earth should covenant and agreed among themselves to lay their hands upon their mouths, never speaking one word of their sin, and albeit they should take themselves to the secretest deep holes when they commit their sins, to the end, that others not seeing them, be not able to speak of them, yet sin committed by them, in despite of their covenant shall cry out upon them, and draw down God against them. The sense of this, o my soul, moved Crysostome to say, Chrysost. Peccatum nemine arguente hominem prodit: nemine accusante condemnat. Sin betrays a man albeit no man reprove him: sin condemns a man albeit no man accuse him. 8. Our God who never sinned neither can he hurt by sin, can sigh for the sins of man; albeit sinful man only hurt by sin, dare sing to his sins, which shall make him at length to weep for ever. When I read and consider Scripture with any spiritual sight, with any holy sense, o my soul, I must be moved, and being moved, I must lament my own estate, and the estate of others in many respects, and for this especially; that I hear him sighing for sins, that I see him wetting his cheeks with salt tears for sinners, (considering what mercy and good things by sin they deprive themselves of, and what wrath and judgement they procure unto themselves by sin) who never sinned●, who never was hurt, who never shall be hurt by sin. He who shall read and consider Scripture, shall bear and see, not only brutish creatures voided of immortal souls, and wanting reason; but also dead senseless creatures voided of life and motions, moved at the confused voice of God's works: while men and women, who do lodge immortal souls within their mortal bodies, and in the bosom of their souls; reason, and discretion; can no ways be moved with that clear, and distinct voice of the word of God, sounding softly mercy if they content and obey, sounding fearfully, and yet most justly wrath; if they refuse and be rebellious: when I read that first of Isaiah, I hear thy blessed God, o my soul, who never sinned, who cannot be hurt by sin, sighing for the obstinate jews, brutishly unkind to his Majesty, while the ox and the ass are dutiful to their owner and master; yea, with this drawing up a most heavy just complaint against the jews, because of their unkindness, and yet wanting a man (notwithstanding of the many men were in the world) before whom he might pour forth his complaint against them, summoning the very deafest heavens, and senseless earth to hear him, even with groaning making this his complaint. For brings not Isaiah in, our God speaking thus. Esay 1. 2. 2. 35. Hear o heavens, and harken o earth, for the Lord hath said: I have nourished and brought up children, but they have rebelled against me. The ox knoweth his owner, and the ass his master's crib, but Israel hath not known, my people hath not understood: Ah sinful nation, a people loaden with iniquity, a seed of the wicked, corrupt children, they have forsaken the Lord, they have provoked the holy one of Israel to anger, they are go backward. But, alas, o my soul, I cannot found the unkind jews, beside Isaiah, sighing for their unkindness, and lamenting that they had so grossly abused a gracious loving father, and an almighty alsufficient provisor and protector. When I read that 19, of Luke, I see that meekest Lamb of God, jesus, whose sworn enemies would not accuse him for sin, yea, whose judge was compelled by the very force of his conscience to pronounce him to be innocent shedding bitter tears, for the blindness of the minds, hardness of the hearts, deadness of the souls, and looseness of the lives of the people of jerusalem, crying out with great grief of heart. OH if thou hadst even known at the lest in this thy day these things which belong to thy place. But, alas, beside Luke, can I found the inhabitants of jerusalem shedding out tears for themselves? or can I hear them lamenting that by their sins they should have moved that meekest gentle Lamb to whom they proved furious and fierce lions, mourn and lament for them. When I read the 29. Psalm, I see the voice of the Lord breaking the Cedars of Lebanon, making them to leap like a calf, yea, like an young Unicorn, dividing the flames of fire, making the wilderness, even the wilderness of Cadesh to tremble, yea, making the hinds to calf, and discovering the forest. But when I cast my eyes upon these of this deadest debauched time, can I hear and see that two edged sword of that word of God, making living men, living reasonable men, living reasonable Christian men (if their own works may be believed) to shake, to tremble, before that great Majesty whose word it is, out of a sense of these sins they have (alas,) even sold themselves unto, and of that misery and wrath under the which they have covered themselves by these sins. Now, o my soul, canst thou tell me what shall be the fruit, a man, in this respect more than miserable, must at length reap. Sighs thy God o sinner for thy sins, while thou art making merry with thy sins. Be sure, be sure, o sinner, as God liveth, as Christ is sitting this day in thy nature, at the right hand of his Father in heaven, Prou. 1. 25. 26. God shall laugh at thy destruction, and thou shalt mourn when thy destruction shall come; and Christ who gladly would have saved thee, shall justly rejoice in thy condemnation, and thou shalt weep and gnash thy teeth in hell for evermore, because of that remediless condemnation, unto the which thou shalt be adjudged. Be sure, be sure, o sinner, mark thou that plain, clear, and distinct saving voice of God's blessed word brought to thy ears, while creatures voided of reason wanting life, can tremble at the hearing of that confused voice of God's mighty works, when these creatures shall be delivered from the bondage of corruption, thou shalt hear a voice and see a light, which shall make thee to tremble more fearfully than Baltasar trembled when he saw the fingers of a man's hand writing against the candlestick upon the plaster of the wall; Dan. 5. 5▪ 6. yea, more fearfully than Felix did when Paul was disputing before him of righteousness and temperance, Acts 24. 26. and of the judgement to come. For o, o my soul, what readst thou beside john, in the Revelation? Tells not that Scripture them, that that great day of the Lord, and sole judge of all the world being come; the Kings of the earth, the great men, the chief captains, the mighty men, and every bond man, and every free man, shall hide themselves in dens amongst the rocks of the mountains, saying unto the mountains fall upon us, and hide us from the presence of him that sitteth upon the Throne, and from the wrath of the Lamb, for the great day of his wrath is come and who can stand. OH if these Princes and people of this our last and worst time who now dare show themselves mala, partly abroad in every place mocking the good word of God, cruelly persecuting, and murdering his dearest children, and most faithful servants, had grace afore hand to harken to this, to believe this, to remember it, to consider it. Sure I am, o my soul, that they with Saul casting their swords from them and changing their tunes, would cry out; who art thou Lord whose word we are mocking, whose children and servants we are persecuting, and that they having this answer made unto them: I am jesus whom ye mock, ye persecute: It is heard for you to kick against pricks; would tremble hand and foot as we speak, and with wounded hearts and mourning voices cry and say: OH Lord what wilt thou that we shall do, and so be ready to hate that they loved, to love that they hated▪ and to preserve them which they persecuted. 9 Cursed is he who scattereth himself from God by sin, for he shall be scattered by God unto judgement: blessed is he who is scattered by man into trouble for righteousness, for God shall gather him. I Cannot cast my eyes jointly, o my soul, upon the 2. 3. and 4. verses of that 15. of jeremy, and upon the 10. 11. of the 27. Psalm, but lifting up mine eyes, I must cry out, OH the thrice miserable condition of all such who sinning against God, and thereby losing a good conscience, scatter themselves from that God, who is only good, and that sole fountain out of the which all goodness flows! Of the happy and thrice blessed estate of all those who serving God, and in doing so, keeping a good conscience, are scattered towards this place, towards that place; towards this trouble, towards that trouble; yea to this cruel death, to that cruel death; because they seek God, because they serve God, because they will not sin against God. Hear I not our great God, that just judge of the world, speaking thus to his servant jeremy, o my soul, touching the obstinate Jews his rebellious children, who by many gross sins had fearefullly scattered themselves from him: jer. 15. 1. 2. 3. 4. 5. Cast them out of my sight and let them departed; and if they say unto thee, whither shall we departed? then tell them, thus saith the Lord Such as are appointed to death, unto death: and such as are for the sword, to the sword: and such as are for the famine, to the famine: and such as are for the captivity, to the captivity: and I will appoint over them four kinds, saith the Lord, the sword to slay, and the dogs to tare in pieces, and the fowls of the heaven, and the beasts of the earth to devour, and to destroy. I will scatter them also in all kingdoms of the earth, because of Manasseh the son of Ezekiah king of judah, for that which he did in jerusalem, who shall then have pity upon thee o jerusalem? or who shall be sorrowful for thee? or who shall go to pray for thy peace? Of this Scripture (worthy of thy consideration, o my soul, in this decaying age) is it not more then manifest, that these who sinning against the most high God, under the profession of his name, specially by countenancing idolatry, adultery, murder, and the like abominations, be more then miserably accursed? for thereby depriving themselves of the only saving shadow of God's love and protection, and couching themselves under that heaviest millstone of his indignation, they raise that strongest stormy wind of his devouring wrath against them; which is not only able to overtake them, but which having overtaken them, hath skill with force to scatter them towards ten thousand miseries here, and to drown them hereafter in that ever burning, yet never consumed lake. When I cast mine eyes again upon the 10. verse of that 27. Psalm. penned by that sweetest singer of Israel David: I must say, happy is he who serving God, and keeping a good conscience in every thing, hath himself scattered from his house, from his kindred, from his country, and so from that honour, those pleasures, and that wealth he sometimes possessed, before men and amongst men: for I assure thee, o my soul, (being well taught of God, instructing me by his word) that this man shall be gathered up again. But who shall gather up such a man, Psal. 56. 8. o my soul, Surely even that holy one, love, pity, and strength itself, who counts all the wanderings of his own, who gathers all their tears in his bottle, Exod. 3. 7. whose groans are heard of him, and whose affliction is seen of him. Yea, let King or subject attempt to scatter such a one from this earth by cruel death, yet he shall be gathered up by that God, who always beholds his own as signets upon his hand, Hag 1. 24. and who makes inquisition for them when they are dead. 1. King. 21. 18. 19 Tell me, tell me, o my soul, how sings that sweetest singer in the place alleged? Psal. 27. 10. Though my father and my mother should forsake me, yet the Lord will gather me up. The malice of cursed Esau scatters jacob, God's blessed child, from the loving father and careful mother of his flesh. But is he not gathered up by God the Father of his spirit? The malice of joseph's brethren scatters joseph from his kind father. Gen. 20. 27. 28. The lying tongue of a shameless whore, Gen. 37. and the facile heart of a credulous unthankful master, Gen. 39 scatters the same joseph once again from the house of his master whom he served truly, towards a dark prison where he was entertained roughly. But is he not in despite of all these gathered up again? Gen. 41. yea, so gathered up that he is set above all his brethren, and advanced more highly than ever his master Potipher was. That irreconcilable hatred which Saul most injustly, yea more than brutishly, unthankfully conceived, and fostered in his heart against religious, 1. Sam. 18. & 19 & 27. sincere, honest David, scattered David from the court, from David's own house, yea, from the whole holy land towards the country of the uncircumcised Philistines. But is he not gathered up by his God, and not only brought backe to the holy land, to his own house, 2. Sam. 2. 5. to the King's palace, but with royal triumph at length (according to Gods promise' made to him) set down in that royal chair of judah and Israel? Abel is scattered from the very earth, and this earth hath itself dewed with the drops of his blood; but is he not sought for? yea, is not his blood gathered up again, and laid as a most heavy burden upon the shoulders of the sh●dder of it? Gen. 4. Hearest thou not, o my soul, that Evangelic Prophet bringing in thy God, singing in thy ears most comfortably and joyfully thus? Isa. 54. 7. 8. For a little while have I forsaken thee, but with great compassion will I gather thee: for a moment in my anger have I hid my face from thee for a little season, but with everlasting mercy have I had compassion upon thee, saith the Lord, thy Redeemer. OH through how many sundry parts of this earth be the dear children of God scattered! OH in how many sundry parts of this earth be they buried! yea, o how many religious parents be fare buried from their religious children? how many religious children be fare buried from their religious parents? o how many religious husbands be far buried from their religious wives? and how many religious wives be fare buried from their religious husbands? yea what shall I say, o my soul, o how often (by the force of fierce persecution) hath one and that same child of God, had his very dead corpse scattered towards diverse parts of the earth, his head remaining in one place, Mark. 6. 7. 28. 29. as the head of john the Baptist remained with the filthy strumpet Herodias, and his body in another, as the body of john the Baptist was carried from Herod his prison, and buried by his disciples. Always, o my blessed jesus, thou who wast hearty contented to be scattered from thy Father for me for a while, to the end that I through thy Majesty might be gathered to him for evermore. What saith thy Majesty to me for my comfort against all this? Harken, harken, o my soul, unto that which Matthew brings from that sweetest comforting mouth of thy gracious Saviour to thy ears: The Son of man shall sand his Angels with a great sound of a trumpet, Mat. 14. 21. and they shall gather together his elect from the four winds, and from the one end of the heaven to the other. Thou seest then, o my soul, that it is neither honourable nor profitable, but always ignominious and fearfully hurtful to man, to scatter himself from God by sin; for such a man shall assuredly either first or last be scattered unto judgement. And that it is neither ignominious nor hurtful, but very honourable, and ever profitable for the child of God, to be scattered by fierce cruel man to trouble, to persecution, yea, to death itself; for loving, for seeking, and for serving of his God, and cleaving to him. I charge thee therefore, o my soul, that thou attempt not for the love of gain, for the fear of punishment, or for any pleasure whatsoever to sin against thy God, jest he scatter thee from him to a thousand evils before men here, and to the hell hereafter with the devil: and with this I command thee, that thou love, seek and serve his Majesty with all thy strength, even to the end; were kings, were subjects set against thee to trouble thee, to slay thee; for assuredly he who forgot not to gather up poor contemned Lazarus, shall remember to gather thee up. 10. There be four sorts of love, two most corrupt, and too common, alas, too many: two most pure and heavenly, few, alas, be enriched with it. When shalt thou begin, o my soul, to love thy God truly, who hath loved thee dear, with that sincere love his Majesty will accept of, as of that love which cometh from him, and sendeth thee backe to him again? Believe me, o my soul, albeit there be some, yet there are not many, who be beautified and gifted with this sort of love, for thou must know, o my soul, that the heart of man hath been, and is clogged and clothed with a fourfold love, which would be considered by our Gospelers, who profess that they know, and love that Christ who hath dear loved them, if they had hearts to perceive his love toward them. The first sort of love is most corrupt in the corrupt heart of corrupt man: whereby man loveth himself, and beside himself nothing, hunting after nothing while he liveth, but that which may pleasure and profit himself; yea, not regarding, suppose the whole world were destroyed with Sodom, after that his eyes were closed by death. The second sort of love, is corrupt also, in the corrupt heart of corrupt man, whereby man seeing and considering that he is not of himself sufficiently able, either to procure unto himself such things as he accounteth to be good, or ro defend or deliver himself from such things he holdeth to be evil, he is moved not only to love himself, but to love his God also; and yet while he loveth God thus, he loveth not God for God's cause, but God for his own cause: and so as Demetrius loved Diana, who lived by making of silver shrines unto her. This moved Augustine to say: Quod non propter se amatur, non amatur. That which is not loved for the self, without any by-respect, is not said to be loved. The third sort of love, is holy and renewed in the sanctified, softened heart of the regenerate child of God, whereby he having happily (through the effectual working of Christ's Spirit dwelling in him) tasted of the sweetness, bounty, and goodness of his God, beginneth to love God, even for God's cause, and that with a more reverend love than he loveth father, mother, wife, or child, or any other whatsoever. The fourth sort of love is altogether spiritual and heavenly, transporting (even with exceeding joy and alacrity) the soul of man from all things here beneath, towards the third heavens, whereby the child of God is not only moved to love God for God's cause, but to love himself for God's cause, and all other things, besides himself, no other way but in God, Exod. ●. 11. and for God. This was that love, Heb. 11. 24. 25. 26. o my soul, wherewith Moses loved his God, when he forsook the Court of Egypt, and chused to suffer trouble for Christ's cause. This was that love wherewith Paul loved God, when he said: My life is not dear to me, Act. 20. 34. so that I may fulfil my course with joy, I am ready, not to be bound only, Act. 21. 13. but also to dye at jerusalem for the name of the Lord jesus. Bernard thinking upon this, was not afraid to say: Sapies tibi cum te senseris nil habere prorsus unde te ames, Bern. serm. in Cant. 50. nisi quantum Dei es. Thou shalt then prove wise to thyself, when thou shalt found, that thou hast nothing for thee while thou shouldst love thyself, but in so far as thou art Gods. This same moved Augustine to say: Minus te amat o Deus, August. qui tecum aliquid amat, quod non propter te amat. That man, o God, love's thy Majesty the less, who love's any thing with thee, which he love's not for thee. Yea, this moved Bernard thus to counsel us: Bern. Quaeramus Dominum veraciter, frequenter, perseveranter: ut nec pro illo quaeramus aliud, nec cum illo aliud, nec ab illo ad aliud convertamur. Let us seek the Lord our God truly, frequently, constantly: to the end that we neither seek any other thing for him, or any other thing with him: and that we attempt not to turn from him, to any thing beside him. And this sort of love which is begun only here, shall be perfected in the heavens. O Lord God, when shall I begin to love no honour, but that whereby I may honour thee? no pleasures but those which may please thee? no wealth, but wherewith I may have my soul enriched by thee, and with thee, for the better seeking and finding of thee? yea, when shall I begin only to live, to the end that thy Majesty may live in me, and be glorified by me? yea, Lord, let me step one step higher; when shall I begin to delight to be shamed, to the end that thou mayest be glorified, to delight to be grieved & pained, to the end that thou mayest be pleased: to delight to be stripped sta●ke naked of all the earthly things which I possess, or can possess, to the end that I may possess thee? yea, when shall I long, and desire to dye, to the end that I may live with thee? And yet if I could do all this, what could I do, what should I do? I could do nothing but prove mindful, but prove thankful, and that not through any grace in me, which is from me, (for, alas, o my soul, forgettest thou not thy God fearfully, art thou not unkind to thy God grossly?) but through thine underserued favour only: would not that blessed Son of God, yea, that very God of glory, thy Saviour jesus, o my soul, be shamed to honour thee, be pained to please thee, be grieved to grace thee, be made poor to make thee rich? yea, would ●e not dye to quicken thee? and so, o my soul, when thou hast shamed thyself, to whom shame is due for sin, when thou hast grieved thyself, to whom grief is due for sin, when thou hast deprived thyself of all things, to whom nothing is due because of sin, yea when thou hast laid down thy life, whom sin must bereave of life, having death for its wages, what hast thou done? considering that he who never sinned, being that God of glory unto whom all honour, all pleasures, all wealth, and only life did belong, deprived himself of all things, and clothed himself willingly with the contrary evils, and that for thee? Be mindful of these things, o my soul, and forget not to beg grace at thy God to prove thankful for them. 11. What tongue can express that incomparable honour, and rare dignity, whereunto Almighty God hath advanced the flesh of man? albeit, alas, a world of men shame their flesh, press to shame God, in and by their flesh, to their everlasting shame. KNewest thou, o my soul, how fare that blessed wise God thy Father hath advanced the flesh of man, believe me thou couldst not offend? if I should curse thee, if thou attemptedst so much as to lust after those evils, wherewith, alas, a very world of people be now grossly defiled, and I could not but be ashamed to be offended, if thou shouldest curse me: if I should press to give thee the members of my body, unto the committing of those sins, which thousands, alas, do commit in this our time, even with delectation and greediness? OH my soul, hath not thy God honoured the flesh of man very fare, in making it a Cabinate, to lodge that immortal soul made by his Majesty, even of an heavenly substance? Hath not our God more highly advanced the flesh of man, in making it to be the temple and dwelling place of his holy Spirit, 1. Cor. 6. 19▪ yea, to be that spiritual, immortal, incorruptible, and glorious plenishing which must fill and keep the heavens for ever? yea, hath not his Majesty advanced it more than highly in his blessed and only begotten Son jesus, ● Thess. 4. 17. that holy one, being content to assume, and unite it in one personal union with his Godhead, the very flesh of man; joh. 1. 14. not only for a while walking on earth in that our nature but transporting that our flesh unto the highest heavens. So that he who is God, equal always with the Father, and with the holy Ghost, is clothed with the flesh of man; and he who is clothed with the flesh of man, is God equal with the Father and with the Spirit. OH celestial spirits, and heavenly Angels, who serve your God always readily, busily, faithfully, and joyfully! can ye compare with that man who by a lively faith is engrafted into that God-man, and man-God jesus? Would that holy one cloth himself with your nature, Heb. 2. 16. so that you may say, he that is God is also an Angel, and he who is an Angel is also God? Or rather took he not the seed of Abraham; so that the believing man may say, he who is God is man also; he who is man is God also. OH celestial spirits, said that blessed God, your and our glorious maker, ever of any Angel, or to any Angel the Angel my fellow? and yet our God can (speaking to and of his Son in whom we are thus beyond measure honoured) speak thus of him, Zach. 13. 7. The man my fellow. Darest thou then, o my soul, dishonour God who hath so fare honoured thee? yea, darest thou attempt to advice me being tempted with any deceivable lust to abuse this my flesh, or any member of it, since his Majesty hath so wonderfully advanced it? The sense hereof moved Augustine to say: August. de vera relic. cap. 16. Demonstravit nobis Deus quam excelsum locum inter creaturas habeat humana natura, in hoc, quod hominibus in vero homine apparuit. God hath made evident unto us how high a place humane nature hath among his other creatures, in this, that he denizied himself to appear unto men in the true shape of man. Leo likewise meditating upon the same subject, saith: Leo serm 2. in nat. Dom. Agnosce Christiane dignitatem tuam, & divinae consors factus naturae noli inveterem vilitatem degeneri conversatione redire. OH Christian consider truly thy own worth and excellency, and being made partaker of the divine nature, return not unto thy wont vileness by thy shameless and vile conversation. We all think that David oversaw himself very grossly to Mephibosheth, the cripple son of dead jonathan, who proved constantly rarely kind to David, when having tried the gross falsehood and seditious treachery of that villain Zibah, he said to the poor cripple, abused honest man: Have I not said thou and Zibah divide the land? But when shall men who hold themselves good Christians, and consider that they oversee themselves; abusing most grossly the Lord their God, when they cry aloud, albeit not with their sh●ll voice, yet with their vile works (even to the hearing of that God to whom they be more obliged in all respects, but chiefly for advancing their flesh so highly which is the only ground of man's whole felicity.) OH Lord God have I not said, thou and the devil divide betwixt thee. Offend not, o my soul, that I speak thus: for if many professing Christ among us may be believed when they speak, they have appointed their hearts for God, (& yet if their lives be narrowly tried) it shall clearly be found that they have dedicated their flesh, and so their eyes, ears, mouth, hands, feet, and the foul members of their bodies for the devil. For (alas) be these their members employed in the service of any beside the devil's service? Is this to be thankful to that God, who hath been kind to them? is this to honour God with their flesh, who hath so honoured man's flesh? Knowest thou not o lousy Christian, Reuel. 18. 10. that the devil is the accuser of the children of God, Christ's brethren, who first craftily enticeth them to sin against God, and then maliciously accuseth them before God for sinning against him. Now, o how fearful an occasion shall this be, (Harken, harken, o my soul,) when Satan thine accuser, o lousy Christian, presenting himself before that great God upon the sight of thy lose and lewd life, shall partly say: o Lord, It pleased thy Majesty, out of thy unspeakable love towards man, to clothe thy own blessed Son with the flesh of man, even to the end, that in that flesh he might suffer for man, and thereby advance man to the highest heavens, who willingly hath made himself my companion through sin, should be adjudged to the lowest hells, with him for ever: and yet Lord, here is a man, yea, a very world of men, who have defiled themselves with abominable Idolatries, bowing their knees to the works of men's hands, lifting up their hands, and sending up their cries to base creatures, forgetting the blessed Creator; yea, defiled in their flesh with fearful blasphemies, cruel murders, filthy incests, adulteries & fornications, with brutish drunkenness, covetousness, and oppression. OH Lord will not thy Majesty, being that great judge of the world, be avenged upon such gross unthankfulness, and adjudge with the souls the bodies of such men, to that lake which burneth with fire and brimstone for evermore; seeing they have so grossly shamed their own flesh, which thou hast so graciously honoured? Think upon this, o my soul, keeping thyself from all inward filthiness; forget not this, o my soul, but charge me always in God's name, to keep this my body and all the members of it from all outward uncleanness, Rom. 6. 12. never suffering that of Bernard to slip out of thy mind. Bern. ser. 24 in cant. Erubesce anima mea divinam, in pecuem commutasse similitudinem, erubesce volutare in coeno qui de coelo es. Be ashamed, o my soul, to change thy divine image into the likeness of a beast: be you ashamed to wallow in the clay who was bred in the heavens. 12. Albeit men offend to be compared with the devil, yet a world of men tread the devil's paths. EVen the filthiest debauched liver, o my soul, offendeth when he is compared to the devil, and yet every filthy liver will tread the devil's paths. Cannot the devil, o my soul, (mala) partly present himself among the children of God before God, and yet no sooner goeth he from his Majesty's presence but he can run with speed; not only to overthrew all that belonged to that just job, but also bereave him of his health; thinking thereby to make him blaspheme God. Even the filthiest liver is offended if he be called a judas: and yet as judas went from his Master's table, to deliver him into the hands of his enemies: so many called Christians, can take their journey from Christ's chamber (as it were) to overthrew Christ. Alas, alas, o my soul, how many be there who present themselves with God's Saints in God's house, before God to hear his word; and yet coming from it debase themselves in all uncleanness. OH how many be there, who going to prayer, and rising from prayer, think never upon that which they have professed, or bound themselves while they were praying, till they go backe again unto their prayer; debauching themselves betwixt their own prayer, and their other, even in these same sins; for the which in prayer they accused themselves, they condemned themselves craving God pardon, and solemnly vowing to abstain from them. The judgement of charity which suspecteth the best of all, adviseth me to think that these known murderers, adulterers, fornicators, drunkards, and so forth; When they go to their prayer, do now and then confess their sins, craving pardon for them, and promising to amend their lives; and yet with the swine, even now washing after they have risen from their knees, they can turn to the puddle of their wont wickedness. Let all such then who do hear God speaking unto them by his word, and who do speak to God by prayer, join repentance with their hearing, and with their praying; remembering that he only is blessed, who heareth the word of God and doth it; Luk. 11. 28. and that the prayer of that man who draweth away his ear from hearing of the law, Prou. 28. 9 is abominable before God. 13. Cast thy care upon thy God, and he will care for thee. LEt me not be careful, o my soul, for myself, what I shall eat, or what I shall drink, or for my body what I shall put on: for thy blessed God, that great Master of the household of his Church, wisely provideth for his own, even in their greatest extremity: albeit not always that which they would be at; yet ever that which shall serve them, until his good work be accomplished in them. The King of Egypt taketh from the Israelites straw, which before was furnished unto them, Exod. 5. the taskmaisters of Egypt resolve them notwithstanding hereof, that the number of their bricks must be fulfilled daily: when they with weary hearts, are careful to provide themselves with straw, they can found none; for the people of the land will neither give them any for request, nor cell them any for silver. How then shall they come by it, & where shall they found it. Blessed be God, o my soul, when the King of heaven who was a man carrying the same shape that the Israelites carried with their taskmaisters & people, can refuse all help unto distressed Israel, can add affliction unto afflicted Israel; that senseless dead hard earth, which they trod upon, will offer her help unto them, praying them as it were to pull up hair, before they should perish, and so she propined them with that stubble wherewith she was covered, before they should want altogether that, wherewith they should make brick unto cruel, bloody Pharaoh. OH David no favour canst thou found, notwithstanding of thy humble carriage, and many good services, in thy eyes of thy master Saul, & father-in law; and yet art thou not lovingly embraced, and kindly entertained by that stranger Achis, 1. Sam. 27. that uncircumcised King of Gath? Achab and jezabel do busily seek thy life o Elias; But do not the very ravens entertain it as carefully? 1. King. 17. 3. 4. 5. 6. OH Nebuchadnezar thou art so fiercely set against these three children of God, Dan. 3. who refused to worship that Image thou madest, that thou wilt not only have them cast into a hot fiery furnace, but thou wilt have this furnace to be hot at that time, seven times more than it was wont to be hot. Always, were not these furious fierce flames merciful unto them, yea, so merciful unto them, that not only they slew them not, but the hairs of their head were not burnt, neither were their coats changed, not any smell of fire upon them? OH abusers of Darius, ye are so maliciously set against the servant of God Daniel, Dan. 6. that ye will have him cast into the lion's den, because he prayed unto his own God, as he was wont, contrary to the wicked decree which ye by your malicious subtlety made your King to subscribe unto, and yet these lions will have him saved, whom ye resolved to have slain. No refreshment can hungry Lazarus found at the hands of the rich glutton, Luke 10. and yet he can found ease from the tongues of bloody dogs. How many wicked men in this our time, o my soul, have soft down beds and pillows to lie upon, while the religious child of God cannot found a feather bed, not not a fodder bed, and yet the earth is contented to be a bed unto him. But, o my soul, what if the cruel Princes of the earth will not so much as suffer the earth to be a bed unto thee, o than what shalt thou do? what canst thou look for? Be sure either this thy provident, pitiful, powerful God, who hath absolute commandment over all, shall o my soul, either altar their hearts, and make them pitiful, or furnish thee with a strong contented heart, able to bear out all they can device, or do against thee: or make death (which is a cruel burden to the wicked, but a loving friend to his secret o●eses) to finish thy labours and to sand thee to his rest. 13. Our most merciful and mighty God hath the hearts of all in his hands; and can altar them as he hath to do with them, for his glory, the comfort of his children, and the confusion of theirs and his enemies. Join, o my soul, the 25. and 36. verses of the 2. of Exodus, with the 6. and 7. and 10. verses, of the 5. Chapter of that same book, that thou mayest learn, even with joy to put on that head-piece of hope: possessing always thyself in patience, confidently and leisurely, depending upon thy God; even when the King, the taskmaisters who commanded under the King, yea, when with the King and his taskmaisters, the whole people of the land are set against thee, and busied about nothing but thy overthrow, and destruction. But wherefore should I do this, o my soul, because he who hath the hearts of all men in his hands, can altar both courts, and country so, that that man, who that day, who that year, would neither grant thee for begging, nor cell thee for silver, a poor sheave of straw to make brick to thy King: will another day, another year, give thee willingly, and freely, all his gold chains, all his bracelets, all his rings, and so spoil himself to make thee rich. And would ye not think this a wonder of wonders? Live here not many this day, who having experience of this in their own person may say; that King who sometime was seeking me to have offered my body to the gallows, my head to the axe; hath since that time lovingly embraced me, graciously accepted me to kiss his hand, and set me higher than ever I was before. Hast thou compared, o my soul, the end of the 3. of Ester, with the end of the 8. of Ester. In the end of the 3. of Ester, the Scribes writing letters, the King is signating letters, and the posts are running and riding through the country with letters. In the end of the 8. of Ester, the Scribes are writing letters also, and the posts are running and riding upon horses of prize, and dromedaries with letters. Always tell me what letters be the Scribes writing, is the King signating, and are the posts carrying in the end of the 3. of Ester? and what letters be these which the Scribes are writing, the King signating, and the posts carrying in the end of the 8. of Ester? In the end of the 3. of Ester, letters are writing, signating, and carrying by the Scribes, King, and posts, to root out kill, and to destroy all the jews, both young and old, children and women in one day. In the end of the 8, of Ester, letters are writing, signating and carrying by the same Scribes, by the same King, by these posts; who wrote, signated, and carried the former, granting the jews in what City soever they were, to gather themselves together, and to stand for their lives, and to root out, to kill, and to destroy all the power of the people, and the Province that vexed them, both children and women, and to spoil their goods. Hast thou compared, o my soul, the 19 20. and 21. verses of the 3. of Daniel with the 28. 29. 30. verses of that same Chapter. In the 19 20. and 21. verses, fierce Nabuchadnezar is furiously set against Hananiaeh, Mishah, and Azariah, and that God whom they worshipped: that he will have them cast into, and devoured by the hot fiery furnace. But in the 28. 29. and 30. verses, pacified Nabuchadnezar, thinketh so reverently of this God, and is so favourably disposed, toward them, that blessing their God, he maketh a decree, that every people and language which spoke any blasphemy against their God should be drawn in pieces, and have their houses made a iakes: and besides this, he promoted these three in the province of Babel highly, whom he decreed before to burn cruelly. We use to say (and would to God our tongues were accustomed with such speeches:) happy are they who can make friends with strong folk. And when I consider this, o my soul, I must say blessed be he who can make dear friends of deadly foes. Always what must thou do, o my soul, to the end thou mayst found this to thy comfort and benefit. Let that wise King Solomon inform thee, as he was informed by that true Solomon the King of wisdom. Prou. 16. 7. When the ways of a man please the Lord, he will make his enemies to be at peace with him. If thou here comparest, o my soul, the 41. verse of the 27. of Genesis, with the 4. of the 33. of Genesis, and with the 29. verse of the 35. of Genesis, thou shalt found this to be most true. In the 41. verse of the 27. of Genesis, I hear cruel Esau threatening to slay his brother jacob, when the days of mourning for his father should come; always, not only see I this same Esau in the 4. verse of the 33. of Genesis, embracing this jacob, falling upon the neck of this jacob, but in the 29. verse of the 35. of Genesis, I see Esau and jacob most kindly (as it become brethren) burying their dead father Isaac, so great advantage reaped jacob, by walking before God. If a subject then found that he is wronged by his King, let him not do that which may grieve God, and please his King, to the end he may obtain his King's favour. If a child found that he is wronged by his father, let him not do that which may grieve God and please his father, that he may obtain his father's favour. If a husband found that he is wronged by his wife, let him not do that which may grieve God and please his wife, to the end he may obtain his wife's favour. If a wife found that she is wronged by her husband, let her not do that which may grieve God and please her husband, to the end that she may obtain her husband's favour. But let them all stick constantly by God, doing that always which is good in his eyes; so be sure that God shall either move king, husband, child, wife, and so forth; to do that which they should, or else strengthen subject, child, wife, husband, to bear out with contentment the greatest wrongs that can be done unto them; wilt thou not then, o my soul, love this God, seek this God, serve this God against all men, whether he clap thee, or cuff thee; heal thee, or wound thee; quicken thee, or slay thee? 15. Satan his cruel taskmaisters sent forth against man to keep him under hellish slavery here; and in the end to drown him in that lake which burneth with fire and brimstone. THou canst not be ignorant, o my soul, (being acquainted with holy Scripture) that as cruel Pharaoh King of Egypt, had fierce taskmaisters set by him over the Lords of Israel. So that cruel Dragon Satan thy greatest enemy, hath his own bloody taskmaisters sent forth against God's elect ones to shame them, and to slay them: and that these his taskmaisters resemble in one thing especially, the taskmaisters of Pharaoh. Pharoahs' taskmaisters, as holy Scripture testifieth, are not content to mitigate Pharoahs' will unto the poor Israelites, but they must with fierce countenances, sharp tongues, and strong hands, hasten them without all delay to do it: Even so Satan's taskmaisters do not only command these, over whom they are set, and in whom they reign, to obey the devils will, but they hasten them so to obey it, that they can neither eat nor drink; no sleep as it were, till Satan's will be executed by them. But who be the taskmaisters of Satan, o my soul, let that disciple whom jesus loved, and in whose bosom he lovingly sometime lay, 1. john 2. 16. resolve thee. The lusts of the flesh, the lust of the eyes, and the pride of life. Young Ammon is so boasted, and beaten by that taskmaister the lust of his flesh, 2. Sam. 13. lusting after his sister Tamar, that be pineth away from day to day, till having obeyed the command of that fierce filthy taskmaister he defiles his sister unnaturally. Young Absalon is so beaten, and boasted by that alluring taskmaister the pride of life, 2. Sam. 15. longing after a crown, that he can take no rest by night, nor by day, till he put the crown of his old father upon his head, contenting that his father in the mean time flee out of jerusalem barefooted and bareheaded. That uncouth traitor judas is so boasted, and beaten by that deceiving taskmaister the lust of the eyes and so of covetousness, that he cannot possibly be destroyed by all that his master hath done unto him, by all that his master hath spoken to him in the audience of his brethren touching him that should betray him; from betraying of him: and all to the end that he may see 〈◊〉 pieces of silver delivered Lament, lament, herefore, o my soul, the miserable estate of those, pitied by others, albeit not by themselves: who esteem themselves to be the greatest amongst men. Will noble men, will great men be commanded by that great good God, speaking unto them, and hasting them to do his good will, by these his kind, by smiling and meek taskemaisters, in whose mouths he hath put his word, and yet they dare be content to be commanded by, and to be (as most miserable slaves) couched under that evil one Satan, and these his cruel taskemasters hasting them to do the devil his evil will. Will our Gentlemen, o my soul, be servants to any man, content to be scholars, to be tradesmen, to be craftsmen, and yet they can rejoice to suffer themselves to be abused by Satan, and by sin, by the which in such ●ort he fighteth against their souls, that no slave roweth in a galley so fare against his will, under the uncouth bondage of that cruel master the Turk, as a very world in this our age, of these men row with both their hands and feet (as it were) under the devil, hastened in the mean time by the foresaid taskemaisters, and yet not against their will, but willingly; not with grief, but with joy. Let the adulterer, the idolater, the murderer, the fornicator, the drunkard, the seditious man, the oppressor, the false man, the covetous man lay his hand to his heart, so shall he found this to be true. The consideration hereof moved wise Solomon (acquainting us with the nature of the wicked man, and counselling us to beware of him) thus to speak: Prou. 4. 14. 15. 16. Enter not into the way of the wicked, and walk not in the way of the evil man, avoid it, go not by it, turn from it, and pass by it: for they cannot sleep except they have done evil, and their sleep departeth except they 'cause some to fall. 16. Learn so to live that thou give offence to none by thy life. ALas, o my soul, how many be there, who misled, alas, by their own conceits, more than blind and abominable in this last and most lewd age, who being gravely counselled, and lovingly requested by their only true friends, who do love them in God to salvation, to refrain themselves from some company, some pastimes, some speeches, some actions, because of that advantage, their malicious enemies, and most sergeant friends, makes thereby; because of the offence their weak brethren cannot but justly take thereby: yea, because of that great grief thereby they procure to such who love's them in God dear, making them to weep in secret bitterly, for their known and seen misbehaviours, and who being thus counselled, can tauntingly answer: Tush, tush, I regard not who speak of me, what be spoken of me, I may not live, I cannot live, yea I will not live, to the fantasies of men. True it is, o my soul, that the child of God should not fashion himself unto this world, should not live after the lusts of men yet I think that that man can hardly hold himself for the child of God, Rome 12. 2. who will not confess, 1. Pet. 4. 31. that the child of God should live after the will of God his Father. 1. Pet. 4. 2. Now is it not the will of God, 2. Sam. 12. 14. o my soul, that all his children should live so, 1. Cor. 10. 32 that neither they give occasion to his enemies to blaspheme his truth, nor offence to the poorest who believes in his blessed Son, nor 'cause the eyes of his holy ones to gush out rivers of tears with David, Psal. 119. 136. because they see the Law of God their Father transgressed? Augments not this thy sin and ditty o David, 2. Sam. 12. 14. that by it thou madest the enemies of God to blaspheme. Are we not thus resolved by our Saviour and master who cannot lie, and is only able to teach us aright to lead our lives: Whosoever offendeth one of these little ones which believe in me, Mat. 18. 6. it were better for him that a millstone were hanged about his neck, and that he were drowned in the deep of the sea. Is not this thy holy prudence, o Paul (whom I ever hold for a master able to instruct Preachers and hearers of all sorts how to lead their lives:) 2. Cor. 11. 12. I take away occasion from such as seek occasion. Is not this thy holy pity and piety, o Paul, when thou lookest upon thy weak brethren? 1. Cor. 8. 13. If meat offend my brother, I will not eat flesh while the world lasteth, that I may not offend my brother. Shall holy, wise, pitiful Paul, o my soul, even abstain from lawful things, to the end he may not offend his weak brethren, and darest thou attempt to refuse (being charged by Christ thy love, who to take away offence, was content to pay custom being free of custom, being counselled by Christians who in Christ do love them) to abstain from unlawful company, unlawful pastimes, unlawful speeches and actions. I advice thee o my soul, (considering the time) that thou attempt not to sit in the chair with such men who dare live so loosely in this world, that they regard not whose mouths be opened to blaspheme God's truth, what stranger, or weak known brother they offend, what friend they grieve by their lose and lewd behaviour. For I must tell thee, o my soul, that there will be a day in the which the great judge of the world will bring with every man every work unto judgement, Eccl. 12. 14. yea, every secret thing whether it be good or evil. 17. All men should so live in the world, that they may amend the world; but chief those whom God hath set over others. TRemble, tremble, o my soul, while that I having my ears opened, am compelled, alas, against my heart to hear men, even set in authority over others, some having the very charges of souls, others ruling over the bodies and goods of people, yet both crying to my hearing, albeit to my great grief: We came in the world to live in the world, and not to amend the world. O, o my soul, that ever a man, especially called a Christian, and set over Christians, should have lodged an heart within him, finding a tongue to utter a speech so grossly savouring of uncouth Atheism. Tell me, tell me, o godless professor, thinking and speaking thus: Wherefore were the fowls of the air, the fishes of the seas, with many other good creatures of God, wherewith this earth is plenished, created? I know thou wilt answer me without any delay, To feed and serve man. Always did that wise God created them for man, only to the end that man might live here, and not to the end that man living here, might seek and serve that God who made them for man, and man for himself? OH john the Baptist, tell me wherefore thou camest into the world? was it not to turn the hearts of the fathers towards the children, and the disobedient unto the wisdom of the just man, to make ready a people prepared for the Lord, Luk. 1. 77. 79. To give knowledge of salvation to God's people, by remission of their sins, to give light to them that sit in darkness, and in the shadow of death, and to guide our hearts in the way of peace. OH blessed jesus, wherefore camest thou in the world? came not thy Majesty as a Physician furnished with perfect medicines, to quicken and cure every dead and diseased soul, and to be life to dead men, Mar. 2. 17. to be light to blind men, yea by calling sinners to repentance, by seeking the wand'ring sheep, the lost groat, and the prodigal child, not only to amend the world which was hurt, Luk. 1. 5. 4. 8. 20. 21. 22. but to save the world which was condemned? OH holy Apostles, wherefore were ye called, and sent forth through the world by your Lord and Master, was it not that ye being witnesses to him, both in jerusalem, and in judaea, and in Samaria, and unto the uttermost parts of the world, might by preaching of the Gospel not only amend, but save the condemned Jow, the condemned Gentile, which should believe in jesus? Tell me, o David, wherefore was it that thy God did choose thee, and take thee from behind the Ewes with young: was it not that thou mightest feed his sheep in jacob, Psal. 78. 70. 71. and his inheritance in Israel? Yea, tell me, o Paul, wherefore be these powers which be of God ordained by God, is not this done for the wealth of those who do well, Rom. 13. 3. 4. and to take vengeance upon them who do evil? Canst thou forget, o my soul, that wholesome counsel given by the Spirit to the Ephesians, and in their name to all those who would declare themselves to be such, whom God hath mercifully called from damnable darkness of ignorance, of infidelity, and of debauchery, unto the saving light of knowledge, of faith, and of holiness. Ephes. 5. 11 Have no fellowship with the unfruitful works of darkness; but even reprove them rather. Yea, hear I not Paul thus speaking, and directing the very meanest Christian: 1. The. 4. 14 We desire you brethren, admonish them that are unruly, comfort the feeble minded, bear with the weak, be patiented towards all men. Yea what shall I say, is not the jew long before the incarnation of blessed jesus thus charged: levit. 19 17 Thou shalt not hate thy brother in thy heart, but thou shalt plainly rebuke thy neighbour, and suffer him not to sin. Shall every one, o my soul, who calls him father (who without respect of persons, judgeth according to every man's work) be found so fare as lies in him, to correct and amend those amongst whom, and with whom they live, and shall not the rulers be much more bound to do this, who be set over them by God, and for whom they must some day give an account to God? I wonder if these blind rulers of the Church, who maintain the alleged vile opinion, hold that for the oracle of God, or for the invention of some brainsick man. When I shall say unto the wicked, o wicked man, thou shalt dye the death, if thou do not speak and admonish the wicked of his way. That wicked man shall dye for his iniquity, but his blood will I require at thine hand; Ezech. 33. 8. 9 Nevertheless if thou warn the wicked of his way to turn from it, if he turn not from his way, he shall dye for his iniquity, but thou hast delivered thy soul. Paul saw with a clearer eye, & spoke with a cleaner mouth, who having sent from Miletum to Ephesus, and called the Elders, he could not only remember unto them his own pains and fidelity, travelling always by all means to gather in many souls to his blessed Master, but gravely charging them: Take heed to yourselves, and to all the flock whereof the holy Ghost have made you overseers, Act. 20. 18. 28. feed the Church of God, which he hath purchased by his own blood. Sensible was Moses of that care rulers should have to have God's people reform, when before his death he could say with courage and authority: Behold I have set before thee this day, life and good, death and evil, in that I command thee this day to love the Lord thy God, to walk in his ways, to keep his commandments, his ordinances, and his laws, that thou mayest live, and be multiplied, and that the Lord thy God may bless thee in the land whither thou goest to possess it. But if thy heart turn away, so that thou wilt not obey, but shalt be seduced, and worship other gods and serve them: I pronounce unto thee this day, that ye shall surely perish, ye shall not prolong your days in the land, whither thou passest over jordan to possess it. Deut 50. 17 16. 17. 18. 19 I call heaven and earth to record this day against you, that I have set before you, life and death, blessing and cursing, therefore choose life that both you and your seed may live by loving the Lord thy God, by obeying his voice, and by cleaving unto him: for he is thy life, and the length of thy days, that thou mayst devil in the land which the Lord swore unto thy fathers, Abraham, Isaac and jacob to give them. Religious josuah was sensible of this, when sending backe Reuben, God, and the half tribe of Manasseh, to the land of their possession, he could advice them thus: Take diligent heed to the commandments and law which Moses the servant of the Lord commanded you: jos. 22. 5. that is, that ye love the Lord your God, and walk in his ways, and keep his commandments, and cleave unto him, and serve him with all your heart, and with all your soul. The sense hereof moved josuah before his death (having assembled the whole tribes of Israel to Sechem) thus to command them: Fear the Lord, and serve him in uprightness, and in truth, and put away the gods which your fathers served beyond the flood, and in Egypt, and serve the Lord Yea, this moved him to make a covenant with the people that day, to writ all the words of that covenant in the Book of the Law of God, jos. 24. 24. 25. 26. 27. and to set up a great stone which he pitched under an oak, that was in the sanctuary of the Lord, and to say unto all the people: Behold this stone shall be a witness unto us, for it hath heard all the words of the Lord, which he spoke with us. It shall be therefore a witness against you, jest ye leave your God. Let these rulers then, o my soul, be accursed, who dare maintain that they came in this world to live in this world, but not to amend this world: for if this world had not need of amendment, it could not possible have need of any ruler at all; for the whole have no need of the Physician, Mar. 2. 5. but the sick. 17. Prepare thy mouth for bitter gall, after that God the Father hath brought his sweetest honey to thee; and yet see thou offend not with the taste of it. HAth thy God, o my soul, sweetly this day sounded in thine ears the soft voice of consolation, promising unto thee comfort, delivery & his best things: be not offended if to morrow thine ears be made to hear the sharpest sound of the bitter wind of confusion, threatening thee with greater troubles and griefs, than ever thou heardest or felt before. OH jacob, hath not thy God propined thee liberally with the birthright, enriched thee gloriously with his blessing: but must thou not hear afterward that Esau thy brother hath avowed to kill thee? Gen. 17. 29. whereupon thou must be contented, not only to turn thy back upon thy tender parents, but with pain and grief to serve a churlish Laban for twenty and one years? OH joseph, seest thou not to day thy brethren's sheaves standing up and doing reverence to thy sheave, but must thou not be contented even after that to see thy brethren stripping thee naked of thy particoloured coat, Gen. 37. 39 and after, first putting thee in the ditch, and then selling thee to the Midiani●eses, to be carried down to Egypt. OH distressed Israel, hearest thou not Moses & Aaron, the commissioners of thy God, to day sweetly telling thee, that they were sent of God to bring thee out of Egypt, that thou mightest celebrated a feast to the Lord thy God in the wilderness? Exod. 4. 29 30. 31. Always must thou not be contented, the next day to hear Pharoahs' task masters speaking thus to thee bitterly? Thus saith Pharaoh, I will give you no more straw, go yourselves, get you straw where ye may find it, notwithstanding the number of bricks which you made in time past, shall not be diminished. 1. Sam. 16. 17. OH David, telleth not Samuel thee that thou shalt be king of judah, yea, anointed he thee not with oil in the name of the Lord, to certify thee hereof? Always after this, must thou not be contented, not only not to found a night's lodging in thine own house, but not so much as a cave or hole to hide thyself in, in all judaea and Israel? Thus he who to day heareth blessed jesus, who is love itself, promising unto him a crown, must be contented to morrow to have wise jesus lodening him with a cross. But o wherefore dealeth our wise God with his own thus? for special grave reasons, o my soul, is this done, I assure thee: for hereby he trieth the faith, the hope, the patience of his own; hereby he stirreth them up earnestly to deal with him by earnest prayer: for he will have his own to ask that from him, which he is to give unto them: yea, this he doth to move his own, being set at liberty, to be the more thankful, and to use Gods good things bestowed on them the better: to make the wicked, his and their unjust enemies, the more inexcusable; and to conquise the greater glory unto his own name, when having in spite of all oppositions performed that liberality which he promised graciously to his own, he advanceth them, and overthroweth his and their enemies. 18. Let not the wise child of God take evil with the cross here: but let him rather wonder that he is suffered to breath here. MAny with the Psalmist, o my soul, looking upon God's outfield (to speak so) and so upon the men of this world, who have their portion in this life, seeing them with Esau feeding themselves with joy, in the fattest and largest meadows of all things their heart can wish; while God's infield, and so his very faithful children, and dearest servants, are consumed with jacob by night with cold, and by day with heat, not having wherewith to refresh themselves, are made, alas, to cry out certainly: Psal. 73. 13. I have cleansed my heart in vain, and washed my hands in innocency: now doubting whether they belong to God or not, now waxing cold in his Majesty's service, yea, now tempted through the force of their many troubles, and pining painful crosses to think that they must renounce their former profession, leaving their wont carriage, and walking in the broad way with the wicked. Always wouldst thou, o my soul, consider 3. things gravely, thou wouldst cease to wonder that the Saints of God be crossed on earth here, yea, that they be now and then even in great numbers put to cruel death, and that by those who (if nature could be harkened unto) should defend and keep them. And begin to wonder how it comes to pass, that so much as one of the Saints of God doth find liberty to breath here. It was a wonder that Eliah was fed of ravens, 1▪ King. 17. that the 3. children lived environed with fiery flames, Dan 3. 6. that Daniel put off a night's lodging with fiercest lions. Thou wouldst think, and confess, o my soul, that thou sawst a wonder worthy to be admired, yea to be put in register, for the information of the following ages; if thou seest a wolf dwelling with a lamb, a leopard lying with a kid, a calf a lion, and a fed beast led together by a little child, a cow feeding with a boar, and their young ones lying together. And canst thou not wonder, o my soul, to see the Saints of God fed, Isa. 11. or suffered to feed here, lying in any place, or suffered to lie in any place here walking, or suffered to walk here. For 1. knowest thou what manner of persons God's children be. 2. Where Gods children do live while they do live here? 3. How they live while they live here? are not Gods Saints his elects sons and daughters, appointed by the special ordinance and decree of their own wise Father under crosses? for cannot the spirit our teacher, 1. Pet. 2. 21. 22. thus inform us: you are all called to sufferings; for Christ also suffered for us, leaving us an example that ye should follow his steps. Again, live they not here, where the enemy, and enemies of God their Father, and so where their enemy, and the enemies of God, not only do live but also do bear sway imperiously. john 4. For is not Satan the head of the wicked, the Prince and God of this world? 2. Cor. 4. and do we not prove ourselves to be enemies to him, and all these who do revel and command under him. Lastly, live they who be the children of God here, as domestickes in their own house, or kind subjects in their own native country, and not as strangers from home, and pilgrims wandering abroad from their own country; how then can we possibly think hardly of crosses here, yea how can we cease always to expect them while they are here, and take them kindly when they come? When I read Scripture, o my soul, I found that the Israelites met with many monstrous and sharp crosses, in the land of Egypt, in the wilderness, and in Babel: and shall I now begin to wonder, that now Gods children in these our days should meet with tentation, yea, with many tentations, with sharp crosses, yea, with many sharp crosses in this dark Egypt, wearisome wilderness, bloody Babel of this last age; wherein Satan, knowing his time to be short, proving a subtle fox, a busy lion, a cruel dragon, rageth uncessantly against God's secret ones, pressing altogether to overthrew them. The son of a Scottish man being at Algyre, fare from his father, and native Prince, would not wonder, if he were even monstrously abused, as if he were some dog, and not a man, by the fierce Turk. And shall thou, o child of God, absent now in body from thy father's home, and that City whereof thou art a free Burges, yea, from that kingdom wherein thou shalt sometime reign, as thou art already anointed for it; sojourning in the mean time where that evil one, the prince of the power of darkness, with his servants and slaves, do rule and reign, be astoined at thy crosses and tentations. Possess thyself therefore in patience, o my soul, while thou art absent, a stranger from thy home living amongst thy ●oess: for when thou shalt be brought to thy home, to live a domestic at home amongst thy friends, yea with thy great friend, and only friend the Father, Son, and holy Ghost; all thy crosses shall be turned into crowns, and all thy bitter mournings into sweet melodious music, which once being tuned up, shall never fall down again, according to that of our Saviour. You now are in sorrow, john 6. 22. but I will see you again; and your hearts shall rejoice, and your joy shall no man take from you. 20. Our strongest God whom nothing can bind, whom all men and devils cannot bind; is hearty contented to be bound by the prayers of his own. CAnst thou possibly, o my soul, lend with my ears, my heart also; unto that inhibition served by the Lord thy God against his servant Moses: Exodous 32. 10. Let me alone that my wrath may wax hot, and not be provoked (lifting up thy voice like a trumpet) to cry wirh some special admiration; yea, with some singular joy. OH the incomparable honour, o wonderful happiness, o the admirable force and valour! o that soul which God hath so mercifully enriched with that blessed spirit of saving prayer well grounded, sharply pointed, and strongly feathered. Iud 14. 15. 16. Samson was a strong man and could do much. Goliath was a mighty man who could defy and affray many. 2. Sam. 17. David had sundry worthies by whom rare things were effected: yea, there were seven hundred in Benjamin all left handed, 2. Sam. 23. who could sling stones at a hair's breadth and not fail. judg. 20. Always true saving prayer is stronger than all these, and can do, yea, and doth that which never one of these severally, never all these jointly durst have attempted to do. But am I able to clear this, o my soul? this by God's grace I shall clear, yea clear unto the sensible: for cannot true prayer (as these words spoken by our God unto Moses joined with that which is found in other Scriptures testify) bind that great and only strong God of heaven, whom bars of brass, bands of iron, and cords seven times folded cannot bind possibly. Yea, cannot true saving prayer lose that God of heaven with all his creatures, whom no power in hell, nor in earth can lose. Prayer can bind the God of heaven, when his hands is armed against man for sin, when he is clothed with hot wrath to consume man for sin, making him to cast his armour from him, and lovingly to embrace these whom he threaned to destroy. Prayer can lose the God of heaven with all his creatures when he appears to be enclosed within the heavens, forgetting the miseries and afflictions of his own, and suffering his enemies to triumph over them. Gen. 19 22. Cannot Lot by prayer bind his God so, that he must say to him by his Angel. Hast thee, save thee there, for I can do nothing till thou come thither. And cannot jacob tie his God so to him, that the Lord must say to him. Let me go for the morning appeareth, Gen. 32▪ 26. and that jacob can answer, I will not let thee go except thou bless me. Yea confesseth not our God himself afore hand here to be obliged to suffer himself to be bound by that prayer which Moses was yet to make to him, 1. King. 17. 18. when he will say to him; Let me alone? Cannot Eliah by prayer lose the heavens, and bring rain from them, as by prayer he had bound them before? Cannot Elisaeus lose the heavens, 2. King. 1. and bring down fire from them? Cannot Ezekiah in the day of his strait, lose the God of heaven by his prayer, making him to lose an Angel, to slay in one night an hundred fourscore and five thousand of his adversaries? Esay 37. 36. 37. 38. and thereafter to lose the hands of Adramilech and Sharisher to slay Senecherib their own father, who had opened his mouth to blaspheme the living God, and intended the overthrow of his people? O, o my soul, when shall the secure professors of this age, mockers of prayer, get grace to weigh that aright which is written, Gen. 18. 2. King. 4. Abraham is praying to his God, even for Sodom and Gomorrha; always ceased not Abraham to pray for them, before his God ceased to answer him graciously while he was praying for them, and to grant all that he had craved: yea, wants not that poor widow empty vessels to receive and to keep oil into, before our gracious God want, oil to pour into them. O, my soul, if we were sensible of his excellency and force of this gift of prayer, that so we might: learn in time, delighting ourselves in it, to exercise ourselves about it continually. It is that hand of the Christian which is able to reach from the earth to the heavens, and to take every manner of good gift out of the Lords treasury. It is one of these keys of the house of David, whereby we open the doors of the heavenly Palace, and go in to take a view of that glorious mansion prepared for us. It is that trusty messenger which goeth with speed from our souls, saluting no creature by the way, and entereth strait before the mercy seat in heaven, reporting to the Lord all our griefs, and desires, and reporting backe a favourable strengthening and comforting answer unto us. Yea, prayer is to thee, o my soul, that fierce chariot of Eliah▪ whereby thou art made to mount up to the third heaven, and to have thy conversation there with God, who only teacheth thee to pray and to whom thou prayest only unto. The sense hereof moved Cyprian to say: Cypr. Orationes nostrae arma coelestia sunt, munimenta spiritualia, & tela divina. Our prayers are our heavenly weapons, our spiritual defences, and divine darts whereby we are made able to fight, to stand, and to pursue in the day of need. I charge thee therefore, o my soul, whensoever thou goest to prayer, that thou forget not to to draw up this suit amongst others unto God. OH Lord my God let it please thy Majesty, for the son of thy love's sake, to pour down from day to day, a greater measure of that blessed and sweetest spirit of true prayer upon me, with some greater measure of the knowledge of thy will, greater zeal of thy glory and love of thy children, and with all these a greater measure of faith and of holiness, to the end that my prayer being sharply pointed with a zeal to thy glory, and love to thy children, and strongly feathered, on the one side with faith, and one the other with holiness; I may be able to draw and transcend the clouds, and piercing these heaven of heavens, to enter in before thy Majesty proving the first to accept of them for his sake in whose name they are drawn up to thee and then prove able to bind thy blessed Majesty, and to lose thy blessed Majesty, with all thy creatures above me, about me, and beneath me as thy glory, as thy children's, and my own need for thy glory craves; and as the pride, insolency, and cruelty of thine and their adversaries for thee requires. 21. Our loving, heavenly, holy, wise Father, heareth always the prayers of his own, and granteth their requests; albeit oftentimes, not as they would have them heard, yet evermore as God should hear them, and as their will requireth. I must confess, o my soul, that thou canst not but be much moved, when considering Gods fatherly direction plainly given to thee, when weighing Gods gracious promises clearly made to thee, thou askest but receivest not; thou seekest but findest not; thou knockest but hath none to open to thee. For as then Satan cannot but press to take some advantage of thee, so thou canst not at the first consider this but be much amazed. Always, o my soul, I must cha●e thee not to murmur (so much as in secret) against thy God, albeit he appear not to hear thee when thou callest unto him. Yea, I must command thee not to attempt to suffer that love wherewith thou art obliged always to love thy good God, any ways to wax cold, albeit his Majesty do defer to grant thee that which thou hast craved, yea, albeit he deny altogether to give thee that which thou hast been long seeking; yea which is more, albeit he put into thy hand and lay upon thy back, that which is flat contrary unto that which thou hast been, even with many days, with many sighs, having thy knees bowed before him, and thy hands lift up to him, desiring him to give thee. For I must tell thee, o my soul, that the frowning looks of thy God thy Father are more pleasant in the sight of his well schooled child, than the smyling of all living can be unto him; that the hand of God thy Father taking from his own, that which the blind wordling counted only to be profitable and honourable for him, yea that the hand of God thy Father laying that upon the back of his own, which the dead worldlings count only hurtful unto them, is even then more kind, more liberal, and more merciful unto him then the hands of all living being opened wide to give him liberally, to clap him kindly, possibly can be. Berna. on Hab. This moved Bernard to make this notable confession. Si quid amaritudinis sentio in voce eius, non sine dulcedine est: quoniam cum iratus est, misericordiae recordabitur, imo vero & ipsa indignatio, non aliunde quam de misericordia est. If I perceive any bitterness in his words, that bitterness wants not his own sweetness, because while our God is angry he will even remember mercy; yea, that his very anger shown against his own, Ber. Epist. 2. flows from nothing but from mercy. Shall this Bernard, speaking of that holy wise love, which shineth in the heart of God's child, speak thus of it? OH bona matter charitas, quae sive foveat infirmos, sive exerceat provectos, sive arguat iniquietoes: diversis diversa exhibens, sicut filios diligit universos. OH how good and sweet a mother is love, which whether she suffer the weak, or exercise the strong, or reprove the unruly, while she gives divers things to divers persons, she loveth them all and every one of them as her dearest children. And shalt thou not, o my soul, hold thy God always for a loving Father; frown he, smile he, give he, take he, hear he thee, appear he not to hear thee, til this world shall stand; the comfortable oracles shall always abide inviolably true. Psal. 34. 15. 16. The eyes of the Lord are upon the righteous, and his ears are open to their cries. Rome▪ 8. 28. The lions do lack and suffer hunger, but they who seek the Lord shall want nothing which is good. All things work together for the best, to them that fear God. And so, o my soul, I must assure thee, that thy God cannot but always hear thee, but always help thee, for he heareth thee, either so that he granteth thee that which thou cravest, as thou cravest it, or as good as thou cravest; albeit not that same which thou wouldst have been at; or a better than that is, or could have been, which thou thoughst to have been only the best for thee. Anna the mother of Samuel, maketh a suit to her God, and is heard in every point as she craved, for as she poured forth her soul before God for a son, 1. Sam. 1. so she received a son from him. 2. Col. 12. 7. 8. 9 Paul called over and over again to his God, beseeching him to deliver him from that Angel of Satan which buffeted him? Always that same which Paul craved from God is not granted to him by God, albeit that which was as good for him, was not denied to him; for while he desires to be freed from that buffeting Angel, he is not freed from him: but always God's grace is sufficient for him, to make him stand under that sharp assault strongly, and in the end to triumph over it valiantly. 2. Sam. 12. David a man after Gods own heart, dealeth with his God by prayer, by tears, and by fasting, for the life of that child which Bethsheba bore unto him; always that is not granted, for that child died, nevertheless a better child was given to him: for was not that wise Solomon who built that glorious Temple to the Lord, brought forth to David by the same Bethsheba afterwards? for if that child had lived according to David's suit, (being gotten upon her by him, while Vriah her husband was alive) would he not always lived as a manifest note of David his adultery, and murder; and so be cast up unto him by profane people, who could easily gripe his sin, but no ways consider his repentance. Forget not this, o my soul, that comfortable oracle sounded by thy master and Saviour. Luke. 11. 11. 12. What man is he amongst you, who if his son ask him bread, would give him a stone: or if he ask him a fish, would give him a serpent? or if he ask him an egg, will give him a scorpion. And shall not thy God, o my soul, even the God of my spirit, who is more wise than the father of my flesh can be: if I crave that which he accounteth to be a stone, albeit I hold it to be bread; which he accounteth to be a serpent, albeit I esteem it to be fish; which he accounteth to be a scorpion, albeit I think it to be an egg? Harken, harken unto me and grant me that. Thou seekest the bread of honour from God, and he knoweth that if thou hadst honour, that thy honour would prove a stone to make thee dishonour him first; and in the end to slay thyself. And therefore he refuseth to give it unto thee. Thou cravest the fish of health, and wealth from God, but he knoweth that health, and wealth would prove a serpent to bite thy soul to death. Thou wouldst be at the white eggs of sweet pleasures, but he knoweth that they will prove a biting scorpion to hurt thee: therefore he denieth health, wealth, and pleasures to thee. Again, thou abhorrest ignominy and shame before men, as a hurtful stone: but God knoweth that it will be food, and bread to thee, and therefore he covereth thee with it, even when thou wouldst be fain quit of it. Thou abhorrest sickness, poverty, imprisonment, banishment, inward tentations, and outward crosses, yea, cruel death itself: as biting serpents and devouring scorpions able to slay thee. Always thy God knoweth that even these be the only savoury, and sweet fishes, and eggs, which are able to save thee, and therefore he propines thee with them. Forget not, o my soul, that sweet speech of Augustine, Aug. subscribing un●o the truth of these three comfortable alleged oracles: Bonus Dominus, qui saepe non tribuit quod volumus, & magis attribuat quod malimus. OH how good a Lord is our God, who oftentimes giveth not that unto us which we would have, to the end that he may graciously give us that which we rather should have craved from him. Bern. Bernard embracing Augustine in this point can say to thee most sweetly, o my soul: Saepe multos Deus non exaudit ad voluntatem, ut exaudiat adsalutem. Our God oftentimes refuseth to hear many of his own according to their will, to the end that he may hear them for their weal. But here, o my soul, jest thou deceive thyself, thinking that thou hast right to the hearing ear, to the pitiful heart, to the helping hand of thy God and so that he heareth thee, and that he pitieth thee, and that at length he will help thee. How mayest thou be assured that thou art even then heard of him, pitied of him, and that thou shalt receive help from him, when in appearance thou must think that he heareth thee not at all? Harken, harken, o my soul, findest thou grace while thus thou art used, by thy wise pitiful God, to continued in praying unto him while he refuseth, as thou thinkest to hear? Hast thou grace to desire to continued in praying unto him while he delays (as thou thinkest) to hear thee? yea, which is more, findest thou the smallest measure of grief, because thou canst not desire to continued in praying unto him as thou wouldst? that thou canst not pray unto him as thou shouldst? be assured that God whom thou thinkest to be fare from thee, is near thee, is with thee, yea he is within thee by his Spirit as in his temple hearing thee, albeit thou hearest not that he heareth thee; pitying thee, albeit thou feelest not that he pitieth thee; and for to deliver thee, albeit th●● think that thou canst not be delivered. Answer me, answer me, o my soul, if thou canst. If thy God heard thee no way, pitied thee no way, and were never to help thee, couldst thou desire to be heard of him, to be pitied by him, to be helped by him? yea, if thy God longed not as it were to do thee good, couldst thou either long or lament that thou longest not for good at his hands. For as he who never saw the Sun cannot miss the sight of the Sun, so he who never saw God cannot miss God. Thus it is not nature which misseth grace, but grace which misseth grace, and therefore he spoke truly who said: Num oranti beneficia denegabit, August. qui orantes ut ne deficiant sua pietate instigat: Can that good God refuse to grant his good things vuto that person, who praying unto him for them, is stirred up by his goodness not to faint, but to continued in praying unto him. 22. No person, no thing, can possibly content the sight, the smell, the taste, the touch of that kingly eagle the true Christian; beside that blessed jesus, who sometime was dead, but now is living blessed for evermore. When I begin to meditate any ways seriously, o my soul, upon that honour whereunto thy God in thy Saviour jesus Christ hath advanced thee, and so upon these privileges and prerogatives, wherewith he hath enriched thee, being now happily made a Christian through him; I wonder not that that great and wise Apostle was moved to cry out: I thought nothing worthy to be known amongst you, 1. Cor. 22. save jesus Christ and him crucified. The things that were advantage unto me, the same I counted loss for Christ's sake: yea, doubtless I think all things loss, for the excellent knowledge of Christ jesus my Lord, for whom I have accounted all things to be loss, Phil. 3. 7. 8. 9 10. 11. and count them to be dung that I might win Christ, and might be found in him, not having my own righteousness which is of the Law, but that which is through the faith of Christ, even the righteousness which is of God through faith: that I might know him, and the virtue of his resurrection, and the fellowship of his afflictions, and be made conformable to his death, if by any means I might attain unto the resurrection of the dead. Believe me, o my soul, a man as he is a man, excelleth not the brutish beast so fare; as a true Christian, as he is a Christian, surmounteth a man, as he is a man. A man as he is a man, liveth but one life beyond the bruit beasts, to wit, the life of reason; for even the bruit beast, moveth, groweth, feeleth: but I must think, that now even senfible experience hath taught thee, o my soul, that I being happily through Christ my Saviour and head made a Christian, live that life of grace, whereby thou, o my soul, being naturally dead in sins and trespasses, art spiritually quickened; whereby my mind naturally blind, and destitute of the knowledge of the true God▪ and of his Son, is enlightened to see and know him, whereby my will naturally crooked and averse from the good will of this my God, is rectified and conformed to his will; whereby my soul and fond affections naturally set only upon evil, yea, delighting in evil, and abhorring all good, are renewed and unfeignedly made to hate evil, and sincerely to love good: yea, whereby the whole members of this my body, exercised only about the committing of sin, as these which by nature be the weapons of unrighteousness, are sanctified and made the weapons of righteousness to serve God in holiness: yea, knowest thou not, o my soul, feelest thou not, o my soul, even already to thy great and inexpressible joy, that thou hast begun through that rare advantage and singular benefit of this thy begun life of grace, to live already that life of expected glory, which shall in despite of devils, death and grave (thy sweet Saviour being thine, and thou being his) receive me with a most smiling and pleasant countenance in the end of time, and which I shall retain in endless eternity? When I read Scripture many things move me to advance, yea, to admire the excellency and happiness of the true Christian; sorrowing that any should be styled a man beside him: rejoicing from my heart that man is become a Christian, Act. 26. 29. and with Paul earnestly wishing, that all men were Christians. Harken, harken, o my soul, to the most comfortable words of thy love jesus, speaking unto thee by the pen of Matthew: wheresoever a dead carcase is, Mat. 24. 28. thither will the eagle's resort. Here compareth he himself to a dead carcase, and a true Christian to an eagle resorting to this carcase to feed upon it. But what moveth thy Saviour, o my soul, to compare the true Christian to an eagle, because there is not a natural property assigned by the naturalists, to the natural eagle, wherewith God thy loving Father in his dearest Son jesus Christ, by his holy Spirit hath not most joyfully, most richly endued, and gloriously adorned the true Christian soul, that only spiritual eagle, which is to be found in this world. And so the true Christian is happily for his information, reformation, consolation, and confirmation, compared by his wise Lord and Master (who only makes him and knows him) unto an eagle, because of his estate, because of his sight, because of his smell, because of his flight, because of his resting place, where he can only stay, and staying refresh and feed himself. As for the estate and condition of a true Christian, I must tell thee, o my soul, that the Christian is not a slave, is no base body, is no vassal, but even a most honourable one, a most mighty one, yea, the only king amongst men, and above all men dwelling on earth here as the eagle is the king over these fowls which do fly in the air, and therefore styled by the Ethnikes, jovis ales, as we who be Christians may be called jesus fowls. Always thou must know, o my soul, that a Christian is not a king by nature but by grace; by generation, but by regeneration: and so not as he is from that first sinful Adam, but as he is in that second righteous Adam, 2. Cor. 5. who was made sin for him, to make him righteous. But here, o my soul, I must pray thee to consider what sort of king is this kingly eagle, set above all men by that King of kings, and Lord of Lords jesus, even this Christian. A Christian, I must tell thee, o my soul, is a king commanded, is a king commanding, is a king ruled, is a king ruling, commanded only by his Father, his Saviour, his sanctifier, and ruled only by that strait and shining line of that saving word of God, contained in holy Scripture; his mind, his heart, his will, his affections, and every member of his body being so governed by that line, and led by that Spirit whose word it is, that he can out of knowledge and with joy approve that which is agreeable to it, condemn that which is repugnant to it, eschew that it forbids and condemns, embrace that it commands and commends. Yea, the true Christian is so fare commanded by that King who made him a king, and by that his word acquainting him with the nature of that kingdom prepared for him, that if any king or subject living attempt with the counsel of jerusalem, Act. 4. 19 command him either to do that his great king hath forbidden him to do, or cease from doing of that his Majesty hath appointed to be done by him, he can answer with courage whether it be righter in the sight of God to obey you rather than God, judge ye: yea, he is so fare addicted unto the commandment of this his great King, that before he disobey it he will hearty with Daniel and his companions be ready to lay down his life at the feet of any king. Dan. 3. 6. A Christian is a king of quick sight who can see clearly with the owl in the dark night, and so in the day of tentation and tribulation, making him to say with job: The Lord hath given, job 1. 2. the Lord hath taken, blessed be the name of the Lord Who can see with the eagle upon the bright shining day, able to cast his eyes directly towards the strongest, clear, piercing beams of that hot shining sun of blooming prosperity, no ways turning away either his heart or his eyes from his great King and blessed Master, for all the honour, all the wealth, all the pleasures, can be offered to him, can be taken from him, for all the persecution can be devised, can be executed against him, in this (triumphantly like a conquering king, who hath nothing above him beside God) trading the laudable saving paths of joseph, Moses, David, Ezrah, Nehemiah, Daniel, and a very world of heavenly Kings, by that Christ of God made Christ's to God. As a Christian is a king of quick sight, so is he a king of most sharp smelling, with the eagle, not smelling things near hand, but things afar off, in such sort, that he can find nothing to be savoury to him, beside that blessed glorious King, who made him a king, and blessed him with this spiritual sharp smelling. Yea, I must tell thee, o my soul, that the smelling of a Christian is so spiritually delicate, that he can rest upon the savour of no Angel, of no man, of no woman, either sojourning here, or glorified in heaven, much less the savour of honour, wealth, or pleasure, or whatsoever this earth can possess. Shall old Isaac smelling the garment of his blessed son jacob cry out, not without a special triumphing joy: Behold the smell of my son, is as the smell of a field which the Lord hath blessed. And shalt not thou, o my soul, made a sharp smelling eagle by thy Saviour jesus, easily to smell even things far removed from thee, smell this, thy Saviour as only profitably, honourably, and pleasantly savoury to thee, and for thee. The sense hereof moved the Church Christ's spouse, directing her language to Christ, her only love and husband, to cry out: Psal. 45. 8. All thy garments smell of myrrh, and cassia, when thou camest out of thy ivory palaces, where they have made thee glad. The sense hereof moved the same Spirit of jesus to make this confession: Cant. 1. 3 Because of the savour of thy good ointments, thy name is as an ointment poured out, therefore the virgins do love thee. Cant. 1. 13. And again, My well-beloved is as a bundle of myrrh unto me: my well-beloved is as a cluster of camphire in the vines of Bengedi. Yea, this moved the Church (giving a special proof of the sharpness of her smell and taste) to speak to her husband thus: The mandrakes have given a smell, and in our gates are all sweet things new and old; Cant. 7. 13. my well-beloved, I have kept them for thee. As a Christian is a kingly eagle seeing quickly, and smelling sharply, so he is a kingly eagle of wonderful flight: for the Christian man's soul flies not only swiftly, but also sublimely, and so both fare and high, and that in one instant. Can the Christian be content with the crow, or with the raven, to devil here beneath with men, and amongst men, flying and building their nests only a little above the heads of men? Not, not, he must necessarily fly fare above the clouds and firmament. But whereof comes this, o my soul, every true Christian sojourning here, resembleth the Israelites hasting out of Egypt, Exod. 22. he had his dough bound up in clotheses upon his shoulders, his loins girded, and his staff in his hand, and so he was altogether ready at the call of Moses to turn his back with hearty contentment upon Egypt, and his face with heavenly gladness towards Gods promised and his expected Canaan. Colos. 3. 1. 2. 3. 4. 5. Well knows the Christian soul where her husband and home is, her husband, her home is not beneath here, but is above, and therefore her heart must ever be upward: yea, for this cause the true Christian cannot cease every minute, upon the wings of faith flying thither, to enter in where Christ is there pouring forth all his necessities. The true Christian soul knoweth that her husband will come again, albeit she know not when he will come, and therefore the Christian dare not suffer idolatry, incest, murder, adultery, 1. Pet. 1. 13. fornication, oppression, drunkenness, covetousness, falsehood, deceit, and such abominations, as also many long and heavy deluges to hung after him, jest first they hinder him to take him to his wings, and then hinder him in his flight after that he hath taken himself to them. As the true Christian is that kingly eagle which seethe quickly, smelleth sharply, flieth swiftly, and on high, so he is that kingly eagle, which cannot stay his flight, till he come where that sometime dead, blessed, and sweet smelling carrion, but now gloriously living Lord of life and light, jesus is. Let a Christian man meet with a thousand Angels, he will behave himself as Gehazi the servant of Elizaeus did, 2. King. 4. 29. being sent by his master with his staff towards the dead son of the Shunamitish Lady, not daring so much as to salute one of them by the way, till he come where jesus is. And in this the wise Christian resembleth that diseased woman, who thronging through the whole press, could not be stayed till she touched his garment with her finger, who had touched her heart before with his Spirit, Mat. 9 20. 21. and made her by faith to touch him spiritually, before by her hand she touched him bodily. 23. Man through sin in Adam being made a foul puddle to Satan, to tyrannize in: through grace in jesus Christ is made a fair palace to God to reign in. O, o my soul, when shall the eyes of men, having that blessed lantern of God's blessed word in their mother tongue presented before them, be enlightened to see that refreshing resolution, and singular consolation, offered to their ears by the 23. and 24. verses of the 3. of Genesis, compared with the 6. verse of the third to the Hebrews? In the 23. and 24. verses of the 3. of Genesis, our blessed God is so justly offended with Adam and Eve (infected, alas, through the manifest neglect, yea a vowed contempt of his word with sin) that he will not suffer them so much as to lodge one night in that garden he planted richly for them, and graciously propined them with. Always that 6. verse of the 3. to the Hebrews tells me, o my soul, that our God accounteth so much of man, being engrafted in his blessed Son jesus, and so through him having all his sins remitted, that he will have man not only to have an houfe, but to be a hou●e; but what an house, but to whom an house, will our God have man in Christ to be, o my soul? even an house to his own Majesty, by his own good Spirit to devil in. And wilt thou not rejoice when thou hearest and considerest this, o my soul, sinful Adam (before the Messiah is promised to him, by faith is gripped by him) may not lodge so much as one hour in that earthly paradise wherein he lodged before? Always Adam with his posterity having this Messiah promised to him, by faith gripped by them, must be a more glorious palace then ever that earthly paradise was, out of the which he, and in him, and with him, all his were cast, yea, he must be a palace no less glorious than that heaven of heavens is: for must not man engrafted in Christ, be an house to receive, and receiving to keep, and keeping to enjoy that blessed Majesty who hath his throne in the third heavens? But here I must advice thee, o my soul, (considering the subtlety and strength of thy malicious adversary Satan) gravely to consider two things: first, upon what condition will thy holy God be content that even I (clogged, alas, with sin) be an house to his Majesty, clothed with unspeakable, incomparable glory: secondly, what is that I should endeavour myself to resemble, in respect of this more than high dignity whereunto I am hereby advanced. Harken, o my soul, to the Spirit, so shalt thou meet with that condition, whereupon my God will be content that I be an house to him, for be not these the Apostles words. For Christ is as the Sun over his own house, Hab. 3. 6. whose house we are if we hold fast the confidence and the rejoicing of the hope unto the end. And so I must tell thee, o my soul, if thou wouldst be an house to that only glorious King of kings jesus; thou must always be decked & trimmed with such tapestry and furniture, as only is able to make such a Majesty desire, yea, delight to come to thee, yea to devil with thee, and in thee, that is with effectual faith, patiented hope, laborious love, and never wearying perseverance and constancy. But how mayest thou know, o my soul, that thou art thus decked in any kind of measure? Harken, harken unto that resolution given by john: 1. joh. 3. Every man that hath this hope in him, purgeth himself even as he is pure. Always, every hour, in all places, travelling to be more and more holy and just, to the end that that holy & just God may still devil with him, yea in him. Beside this, if I would have myself to be an house to my Lord and King jesus on earth here: I must seriously study to resemble that his house of glory which is above. Now what is the nature of that holy house of thy God, o my soul, the Spirit clearing this unto thee, Reuel. 21. 27. saith: There sball enter into it no unclean thing, neither whatsoever worketh abomination, and lies; but they which are written in the Lamb's book of life. Let me carry myself herefore, o my soul, in the fear of God so here, that I suffer nothing approach my body, or any member of my body, which is unclean, and which is not recommended unto me by that clean book of the Lamb contained in holy Scripture, and that nothing enter within me, or come out of me, which may defile thee, o my soul, or this my body: but that making God's Book a square to my affections, and a line to my life, I study always by the love and practise of holiness, to keep my holy God with me, and within me here, to the end that hereafter I may be kept with him, and by him in heaven for ever. 24. The last song of God's child is ever sweetest; and no wonder, considering that he sees and feels before death: and is assuredly persuaded to possess after death for ever. IT is written of the swan, o my soul, that his last song is ever sweetest; and holy Scripture cannot but be a very world, and cloud of worthy witnesses, teaching thee also, that the last song of God's children who happily (of black ravens by nature, having no white in them from top to toe because of sin) are made white swans, having washed themselues in the blood of the Lamb is sweetest also. Thou hast considered Scripture, o my soul, and Scripture hath acquainted thee with the lives and deaths of many notable swans. But tell me, art thou not transported out of thyself, and carried as it were from earth to the heavens presently, when the sweetest tune of their last melody is brought to thy ears? Sang ever that swan jacob so sweetly as upon his deathbed, as Moses maketh clear by the 29. of Genesis? sang ever that Moses so sweetly as he did a little before he was to be taken up by his God to the top of mount Pishgal, there to die and to be buried by his Majesty, as is manifested in the 32. of Deuteronomie? Sang ever that swan josuah so sweetly as before his death, as the 23. and 24. Chapter of his book testifieth? Many sweet songs passed through the tongue and lips of that sweet singer of Israel David; always served ever his spiritual musical vein him better, then when he was to take his good-night from the kingdom of judath, and the jews his subjects, for to be transported by death unto the kingdom of jesus his Saviour, as is evident in the 18. Psalm. which justly may be called David's latter end? Whose tongue can express, whose vein can descry the sweetness of these speeches distilled many a day, like as many sweet clear honey drops from the gracious lips of that fairest swan; ever the heavens, ever the earth, ever the waters saw, even white jesus; white in his conception, white in his birth, white in his life, white in his death, yea whiteness itself. And so fare surmounting the natural swan, who having white feathers, hath black feet. Always thou wilt confess, o my soul, that never sung his sweetest lips so singularly, so wonderfully, after a more than spiritual, angelical, and heavenly sweet manner, than he did before his apprehension and death, as is manifest of that more than refreshing and comforting Sermon sounded by him from the 31. verse of the 13. of john to the end of the 17. Chapter thereof. These who have read the writings of Paul, must meet with the many melodious notes sweetly tuned by him. Always, when death is brought before him, can he not starting up on both his feet as it were, and putting his hand as a valorous conqueror on his side, lifting up his countenance on high, cry out courageously. OH death where is thy sting, 1. Cor. 15. 55. 56. 57 o grave where is victory. The sting of death is sin, and the strength of sin is the Law, but thanks be unto God who hath given us victory through our Lord jesus Christ. And when he is brought before death, can he not setting both his feet upon the neck of death, stand over it by his word as it were, striking off the head of death (as David standing upon Goliath, 1. Sam. 17. 51. 54. could take away his head with his own sword, and carry it in triumph towards jerusalem) cry out to the hearing of others. I have fought a good fight, 2. Tim. 4. 7. 8. I have finished my course, I have kept the faith; for henceforth is laid up for me the crown of righteousness, which the Lord the righteous judge shall give to me in that day, and not to me only, but to all them also that love his appearance. The blind senseless worldling, speaks, and thinks of God's children as of monsters, when he sees them rejoicing on their death-bedes, and hears them singing when that death approacheth them; but no wonder, for as these men know not the child of God so they know not his father, they know not where his father dwelleth, they know not by what gate his children enter into his house, much less have they any kind of knowledge or sense, of these unheard, unseen, unfelt, good things which be within it? Always, I charge thee, o my soul, that thou attempt not to wonder (unless it be to thy consolation, and no ways to thy confusion) when thou seest the child of God (who hath no love beside jesus, who hath loved him, and given himself for him, who hath no home beside the home of heaven, where this his love is sitting in his own nature preparing a place for him) filled on his deathbed with a greater sea of joy, than ever it was before, even there while death is drawing near unto his body, and his body is drawing near unto the grave, advancing more holy the excellency of that love wherewith the Father, Son, and holy Ghost do love him, proclaiming more largely, the vanity, of all things earthly, ever hard, seen, smelled, tasted, touched, possessed by him, or any other to his seeing, or hearing; praising more abundantly the incomparible value of these unspeakable good things promised unto him by his father, purchased unto him by his Saviour, whereof he hath already received the earnest, looking assuredly after death, for the full payment. Shall the child of God, o my soul, crowned hear with pricking thorns, rejoice in tribulation, and shall he be confounded when he draws near unto death, whereby all these things which possibly can trouble him are finished, and by the which he is sent unto heaven, there to triumph for ever. Shall Paul and Silas cast in the inner prison at Philippi, and having their feet fastened in the stocks, sing a Psalm at midnight? And shall I not sing much more continually, when that death shall draw near me, which shall not open a door to set me free from any outward prison, to the end I may enter the gates of any worldly City, to live among and rejoice with men for a while: but which shall open that door to me (by the virtue of his death, who by dying overcame death) whereby I may enter within the gates of that high and heavenly City, within the which I shall live without all suspicion, and fear of future thraldom, among, and with God's Angels and Saints in God's presence, praising that Lamb which sitteth on the throne for ever. Adam for his sin being turned forth of that earthly Paradise, having heard his God say to him: Thou art dust, Gen. 3. 19 and to dust thou shalt return again, could not but with a heavy heart go out of it. Always the child of God, o my soul, having all his sins remitted through faith in the second Adam, who died for him, and being through him made the son of God the Father, the brother of God the Son, the temple of God the holy Ghost, having heard this voice (thou art Gods and thou shalt return to God again) cannot but with joy of heart be content to have his soul removed from his body, and his body from the sight of men by death. Augustine meditating upon this, and citing these words of paul. Phil. 1. 13. I desire to be loosed and to be with Christ which is best of all, is not afraid to cry out thus. Aug. Qui cupit dissolui & esse cum Christo non patienter moritur, sed patienter vivit & delectabiliter moritur. He who desires to be loosed and to be with Christ, dies not patiently, but life's patiently, and dies joyfully and pleasantly. Yea this moved Bernard citing the 55. verse of the 15. Chapter of the 1. to the Corinthians to speak thus. Bern. cant. ser. 26. Mors non iam stimulus sed iubilus, iam cantando moritur homo, & moriendo cantat● usurparis ad laetitiam matter moeroris, usurparis ad gloriam gloriae inimica, mortua es o mors, & perforata hamo quem incauta glutisti, cuius illa vox est in Propheta, o mors ero mors tua. Death now is no sting procuring mourning, but a jubilee breeding mirth. Now man dies singing, and dying sings. OH mother of mourning thou art now used for mirth, Hosea. 13. 14. o enemy to all glory thou art now used for rarest glory, yea thou art dead o death, and pierced through by that hook which thou didst swallow unawares, whose voice speaking by his Prophet is: o death I shall be thy death. FINIS. THE WAY TO EVERLASTING LIFE. CONTAINING SIX Treatises. viz. First, the blessed Chariots man. Secondly, the Lantern for the Chariot. Thirdly, the skilful Chariot driver. Fourthly, the driver of the Chariot. Fifthly, six Rocks of the Chariot. Sixthly, six Rocks laid in the way. seventhly, the only Inn God's babes sojourn at. Eightly, the guests of the Inn. PSAL. 143. 10. Let thy good spirit lead me unto the land of righteousness. 119. 105. Thy word is a lantern to my feet, and a light unto my paths. LONDON, Printed for Robert Bird, and are to be sold at his shop in Cheapside. 1625. TO MY VERY HONOURABLE GOOD Lords, JAMES Earl of Arran. GEORGE Earl of Enzie, and JOHN Earl of Cassils: three noble plants happily planted by the right hand of the most High, in that green and fruitful garden of his dearest Son; of special religious, virtuous, and valorous expectation: by whom the true nobility of their truly Noble Ancestors is not stained but beautified; is not lessened but enlarged; through the force of the grace of God, blessing and strengthening their Lordships. HOly and wholesome is that counsel given by the Preacher unto the young man, compassed with a thousand dangers, and lodging within him ten thousand enemies: Eccl. 12. 1. Remember thy Creator in the days of thy youth. Always no wonder was it that the Preacher advised the young man thus, for well knew he (being instructed by that greatest teacher) that to be true: Pro. 22. 6. Teach a child in the trade of his way, and when he is old he shall not departed from it. David the father of this Preacher, knowing the young man to be compassed and possessed as is said, could not possibly find out away (even when he came to the blessed mouth of God for resolution) to tame a young man, and taming him to have him sanctified for the service of his God, beside the word of God, for did not David cry out thus to the hearing of Angels and men: Wherewith shall a young man redress his way, Psal. 119. 9 by taking heed unto it according to thy word? Nature that common fostering nurse having prudently joined your Lordships nearly; Grace that rarest mother which bringing forth children unto God, fill those heavens of heavens having happily tied your Lordship one to another more strictly, who am I that I should attempt to sever your Lordships, for should man separate those whom God hath coupled? I have therefore my very noble good Lords, out of that sincere love my soul in God doth carry jointly to your Lordships coupled by nature, linked through grace, and who I hope shall not be separate in glory (considering these many dangers and fierce adversaries the children of God journeying through the wilderness of this world, towards that Canaan which is above doth meet with) been bold hearty and humbly to propine your Lordships with a leader, with a lantern, with a guide, with a guard, always so to direct, and protect your Lordships in sinful time, that your Lordships may devil and reign after time in shining eternity, fare remoted from sin, and from sinners. I hope your Lordships will yield them presence, and having once countenanced them, will lend them your ears, hearts and hands, cheerfully contented while your Lordships shall breathe here, to be counselled, governed, and kept by them; for I assure your Lordships they shall (without all doubt) prove that, to your Lordships at length, which that fiery pillar proved to the Israelites, coming through the wilderness towards that promised Canaan. Let your Lordship's Leader be that blessed Spirit of the Father, Nehe. 9 20 and of his dearest Son. Let your Lordship's Lantern be that sacred and unspotted Word of God, contained in holy Scripture. Let your Lordship's Guide be the Man of God, Psal. 119. 105. who being one of a thousand, hath this Spirit for his master, and this written word for his lesson. Act. 8. 31. Let your Lordship's Guard be these celestial spirits sent out by God the Father, Heb. 1. 14. Son, and holy Ghost, for the comfort of those who be ordained for salvation. This was that Leader, that Lantern, that Guide, that Guard; that sole sovereign blessed Leader, Lantern, Guide, and Guard of Gods elect, even our God blessed for evermore, prepared for his own David, who was a man according to his own heart, and wherein David did rejoice and triumph exceedingly: for out of the sense of this did he not draw up this suit to his God? Psal. 1●3. 10. Let thy good Spirit lead me unto the land of righteousness. Doth he not out of the sense of this, even with joy, make this confession unto God before the whole world? Thy word is a lantern unto my feet, and a light unto my paths. Out of the sense of this doth not that religious King and royal Prophet reverence and follow the advice and counsel of his Seers, 1. King. 1. 24. 25. 26. 27. 32. 33. 34. 35. the men of God led by his Spirit and word in his greatest affairs? 2. Sam. 12. 7 8. 9 10. 11. 12. 13. & 24 13. 14. And when he (being deceived alas, by Satan and his own lust) fell in any sin, can he not reverently hear these his Seers charging him with his sin, and sharply admonishing and threatening him for the same? Yea out of the sense of this, Psal. 34. 7. doth not David sing to the comfort of his own soul, and consolation of others: The Angels of the Lord pitcheth round about all them that fear him, and delivereth them. My good Lords, delay not to take yourselves unto the paths of David, and weary never, notwithstanding of hellish and earthly opposition, of kinsmen and strangers, of friends and foes, to walk in the ways of David, till death shall close your Lordship's eyes. For whosoever with David shall find grace to commit himself to the direction, government, and protection of the Spirit of the Word, of the Man, and of the Angels of God, can men possibly discover the happiness and glory of such a one? It is a common thing to be Noble, but it is as rare a thing to be truly Noble. Many divers Kings gives many divers honours, but that honour which is only worthy the stile of Honour, is given only by that one King who is the King of kings; for he alone is able to make the sons of Adam to be the sons of God: and these alone who are Gods sons, are truly Noble. The sense hereof moved that son of thunder even with admiration to cry out: 1. joh. 3. 1. Behold what love the Father hath showed unto us, that we should be called the sons of God. That religious Poet answering this, could sing secretly thus: Generosa Christi nobilitat secta viros: Cui quisquis seruit ille vere est nobilis. Now the very God of peace sanctify your Lordships throughout, and I pray God that your Lordship's whole spirits and souls may be kept blameless until the coming of our Lord jesus Christ: 1. Thess. 5. 24▪ 23. 24. Faithful is he which called you, which will also do it. Your Lordship's most humbly devoted, D. L. THE BLESSED CHARIOTS MAN OF THE HEAVENLY CHARIOT. THe Sovereign Coachmaister, who is also the only supreme, and absolute director, leader, and keeper of that Chariot, within the which the babes of God are transported from sinful time, towards eternity; is that blessed Spirit of the Father, Heb. 10. 19 and of his dearest son jesus Christ, o my soul, who is the Spirit of grace, by whom the babes of God, deprived of his grace by sin in Adam, and with Adam, are made partakers of that grace which God the Father hath promised unto them by the force of that new covenant made with them; and God their Sovereign hath purchased unto them according to the Father's promise. The spirit of repentance by whom these babes being of themselves the very limbs of the devil (whom every one of us do by nature as lively resemble as any man doth his parents) are made the members of Christ, and so the children of God. And therefore truly doth our Master say; john 3. 3. 5. Except a man be borne again he cannot see the kingdom of God: Eph. 1. 17. and again; Except a man be borne of the water and of the Spirit, he cannot enter in the kingdom of God. The spirit of wisdom, by whom these babes (no way perceiving the things that be of the Spirit of God, 1. Cor. 2. 14 neither being able to know them) are made wise to salvation, and able to discern all things. joh. 14. 17. The Spirit of truth, by whom unto the babes of God; Satan's lies, and men's, employed by Satan, are discovered in their own colour and nature, lest they should be snared and entrapped by them; and by whom they are led to the knowledge of that only saving truth of God, which is able to save their souls. Rom. 1. 4. The Spirit of sanctification, by whom these babes of God poisoned from their first shaping in their mother's womb through sin, and by reason of this poison so defiled within their souls, and in all the powers of them without, in their bodies, and in every member of them, that there is nothing whole in them from top to toe, are so sanctified that they are made to love that their God love's, to hate that their God hates, to will that their God willeth, to abhor that their God abhorreth; yea, that where before their members were weapons of unrighteousness to sin, they are made weapons of righteousness to God. Rom. 6. 13. The spirit of Promise: by whom with these maine, 1. Cor. 6. 11. large and glorious promises, Eph. 1. 13. made by God their Father in his dearest Son their sole Saviour, the truth of the said promises and so the undoubted performance of them in Gods own appointed time, is not only brought to their ears, but settled in their hearts, for comforting of them against their many troubles, Rom. 8. 15. and confirming of them against their often fears. The spirit of adoption: by whom these babes of God have their royal pterogative, hid up from the world, in the minds of all their inward and outward crosses and griefs sounded in their ears, whereby they are made to cry from a joyful heart, and with a cheerful countenance (defying all their troubles & griefs) Abba Father. Io. 14. 16. The spirit of comfort: by whom these babes of God environed with all apparent matter of confusion, are easedand encouraged under and against all distresses & crosses, for the which cause also this blessed spirit is styled by himself. Psal. 45. 7. The oil of gladness, the spirit of liberty: Psal 51. 12. by whom these babes of God, being bound in the iron chains of Satan, and of sin by nature, are not only loosed from these irons of sin, and from that tyranny which sometimes detained them in bondage, but are given over to God the Father, and his dearest Son not only to seek and to serve him, but to seek and serve him with a most frank, Zach. 12. 10. free, and a ready heart. The spirit of supplication: because by him alone, the senseless and sensual hearts of the very babes of God, naturally frozen in the foul dregss of sin, and of earthly things, are stirred up and made fit to pray unto God truly and fervently: And therefore the Apostle doth say: Rom. 8. 26. The spirit helpeth our infirmities for we know not what to pray as we aught, but the spirit itself maketh requests for us with sighs that cannot be expressed. Esay 11. 2. The spirit of strength: because by him alone these babes of God in themselves beyond measure weak, unable to resist evil, unable to perform any good thing, subject with this to a thousand tentations, and environed with a world of enemies; are strengthened & enabled, not only joyfully to desire to do the good will of God in their several callings, but also in some measure to discharge that debt which their God craves of them, even with the hazard and loss of all that they have; 1. joh. 4. 4. this good spirit which dwelleth in them, being always stronger than that evil spirit which dwelleth in the world. 2. Tim. 1. 7. The spirit of love, for it is by this spirit alone, by whom these babes are acquainted with, and certified of, that love the Father hath undeservedly borne to them, in promising and giving his Son for them; Rom. 5. 5. by whom, that love, the Son hath carried to them, in contenting to be given for them, is spread abroad in their hearts: out of the which love alone all these spiritual gifts wherewith they are enriched for the gracing of them here, and for the glorifying hereafter, do flow. For if thou wouldst inquire me, o my soul, how it is come to pass, that thou, dead in sin, and for sin adjudged to endless death, are graced, regenerate, and made wise to salvation, through the knowledge of that saving truth of God, contained in holy Scripture; in some measure sanctified, acquainted with, and certified, of the promises of God; and so that thou art adopted in his dearest & natural Son, to be his Son through grace, rejoicing in the midst of troubles, glad whensoever thou arr seeking and serving him, pouring prayers unto him whensoever thou art any ways pricked, praising him whensoever thou art eased; standing in the evil day, and withstanding Gods & thy own evil enemies? behovest thou not to answer, because God hath loved me, and that freely and constantly in that blessed Son of his love, my only love jesus; as his spirit, by whom this love is shed abroad in my heart, Rom. 5. 5. testifies unto me? Now this blessed Spirit, o my soul, is proclaimed by himself, to our clear resolution and rarest consolation, to be the very fellow and companion of these babes of God, journeying towards heaven, accompanying them in every estate, and in all places; and therefore not without his special inspiration, and direction was that prayer of drawing up by the Apostle for the Corinthians: 1. Cor. 13. 13. The grace of our Lord jesus Christ, the love of God, and the fellowship of the holy Ghost be with you all. Yea this Spirit is proclaimed to be that Ghost who always lodgeth and dwelleth within these babes of God sojourning here, 1. Cor. 3. 16. as in his temple and cabinate: yea, he is proclaimed to be the Governor, Rom. 8. 9 and leader of these babes of God; and good reason since he dwelleth in them as in his own house: for the which cause the Apostle doth say, They that are the sons of God are led by the Spirit. Rom. 8. 14. But here, o my soul, I must necessarily require thee one thing: how canst thou be certified that this blessed Spirit dwelleth in thee, accompanies thee, directs thee, and governs thee? Eph. 4. 30. This Spirit, o my soul, is a seal, and who can receive a seal, and not feel the impression of it? This Spirit is an earnest, 2. Cor. 1. 2●. and who receiving an earnest penny doth not know that he hath received it? Eph. 1. 17. 18. This Spirit is that heavenly light, by whom our dark understandings are illuminate, and who cannot discern betwixt light and darkness? This Spirit is that holy fire, inflaming our frozen hearts with the zeal of God's glory, Acts 2. 3. and the love of his children: and can fire carried by us in the very bosom be hid? Yea, this Spirit is that purging fire which purgeth the babes of God from the dross of sin dwelling in them, to the end that at length they may prove pure gold, to be laid up in the treasure of endless glory? Mat. 3. 11. This Spirit is that precious oil whereby our hard stony hearts are mollified and made pliable unto the good will of God, which before were so obdured against it, Psal. 45. 7. that they would rather have broken then bended unto any spiritual duty. 1. joh. 27. He is that oil, who beside this, supples as it were our sti●●e members and joints, making us active and nimble for the works of grace, and so for the service of our God. Yea he is that oil which maketh the whole child of God within and without, so to shine in the eyes of God his Father, that he can glory and joy of them even before the devils, job. 1. 8. as he boasted of job when he said to him: Hast thou considered my servant job, how none is like him in the earth, an upright man and one that feareth God and escheweth evil? And may we not sensibly perceive this alteration in us, unless we be both dead and senseless, and so altogether destitute of this Spirit? Esay 44. 4. 61. 3. Yea, this Spirit if that water which not only washeth us, but being poured as it were on the day ground of our hearts, maketh the good seed of the good word of God to grow in them as the willows by the rivers of waters: john. 3. 5. for the which cause the babes of God be styled the trees of righteousness, and that planting the Lord hath appointed for the glorifying of him. Esay 61. 3. And these trees do bring forth the fruits of the spirit: which be principally nine. Love, joy, peace, long suffering, gentleness, Gal. 5. 22. 23. goodness, faith, meekness, temperance. Hath thy God, o my soul, foe fare advanced thee, that he hath made this his blessed Spirit to be thy master, director, leader, and keeper, whilst thou so iurneth here. And wilt thou not cry with Augustine, Aug. in Ps. 91. out of a sense of this thy estate, and happiness which accompanies, and shall always accompany thee here? Desideremus, & amemus, & flagremus, si sponsa sumus, sponsus abest, sustinemus veiet quem desideramus, tantum pignus dedit non time at sponsa, ne desideretur a sponso, Non dimitit pignus suum: quod pignus dedit? sanguinem suam fudit, spiritum suum misit, talia pegnor a non amitiet ille sponsus. Si non amaret talia pignor a non daret, I am amat, o si amaremus. If we be the spouse of jesus, let us long for him, let us love him, yea let us burn in love after him. Our husband is absent from us, if we bear that patiently, he whom we long for will come. OH how great a pledge of his love hath he given, let not the spouse be afraid lest the husband forsake her; he will not leave his own pledge: what pledge hath he given? He hath shed his own blood, he hath sent unto us his own holy Spirit, that our husband will not leave, nor forsake such pledges. If he loved us not he would not have given us such pledges. Now he love's us, o would to God we could love him. THAT LANTERN MERCIFULLY, AND wisely provided by this blessed Spirit, the owner, and leader, director, and keeper, of these babes of God in that heavenly Chariot journeying towards heaven, is that sacred written word of God, contained in the books of the old and new Testament. Our God having brought the Israelites (after many wonders wrought by him, in the land of Egypt, upon Pharaoh, upon his people and country,) Exod. 13. 21. 22. out of the land of Egypt, and set them in their journey through the wilderness towards that promised Canaan, did mercifully provide them with a fair pillar to lead them in their way. And will his Majesty, always mindful of the wants of his own, & ever delighting to be good to them (even while thee repined against him) leave us, o my soul, without a light to guide our paths through this dark wilderness of this world towards his Canaan which is above? not so, not so, o my soul. But what is that light by the which he will have our paths thus directed, not any light devised beneath here, kindled beneath here by the dark brain of living, deceiving, and deceived man? but that light, which hath that blessed Father of lights dwelling in that light inaccessible, which neither man saw, neither shall see for the author of it, and sent down by him from that his highest throne to enlighten all these, who intended to live here for a while before him, look hereafter to live by sight with him for ever? Now this light is that written word of God contained in holy Scripture: Mat. 13. 19 which is seen, 1. Pet. 2. 13. not mortal, but immortal seed, whereby sons and daughters are begotten, and borne again through the force of his grace, of these who by nature are the sons and daughters of Adam, 1. Pet. 2. 1. yea, the children of wrath. This word is milk, yea sincere and pure milk, whereby the sons and daughters of God thus borne over again are made to grow up in grace, till they become perfect men in Christ jesus. Deut. 8. 3. This word is Meat, yea meat whereby these children of God are strengehened, jer. 15. 16. and confirmed, and so led forward in their spiritual growth. This word is Rain, Deut. 3●. 2. whereby the children are made fruitful to the glory of God, Esay 55. 10. to the good of their brethren, Heb. 6. 7. and to the furthering of their own salvation. This word is Wine, Esay 55. 1. whereby the souls of God's children fainting and falling in a swound as it were, and dying within them because of their furious persecutors, and many crosses are refreshed, quickened and set up again, making them to cry with David: Except thy Law had been my delight I should have perished in my affliction. Psal. 19 92. This word is Honey, Ezech. 3. 3. whereby all bitter tentations and crosses are sweetened to the child of God. jer. 5. 14. This word is Fire, whereby the child of God is purged. jer. 23. 29. This word is a Hammer, whereby the proud and hard heart of man with his lofty foolish affections is broken and brought low. This word is a Sword, Esay 49. 2. yea a two edged sword, by the which the children of God are first spiritually wounded, Eph. 3. 17. Reu. 19 15. and then happily healed. Ezech. 4. 7. 12. This word is a Medicine, whereby all the sickness, and sores of God's children are cured: yea this word of God which is that only lantern, which directes the steps of God's child, yea that only Law of God, Psal. 119. 1. whereby he rules his children: Ibid. that only testimony of God whereby he revealeth to man's will concerning his glory, and man's salvation. The only Way of God, Ibid. wherein he will have us to walk, if we would walk with him here, and rest with him hereafter. The only Precept of God, whereby he informeth us concerning these things he would have us his children to do. Ibid. Yea, this lantern, is the Statures of God, whereby our God prescribeth unto his people the jews, under the pedigree of the Law, these outward Ceremonies which they behoved to observe in the worshipping of him, not only to the end that by them they might be furthered in the inward and only true worship of his name, but discerned from the rest of the world and known for his people. Ibid. It is the Commandment of God, whereby his Majesty commands these things his children should embrace, and forbids these things they should eschew. It is the judgement of God, Ibib. acquainting his children with these punishments, God their Father hath appointed for such, who dare (abusing this lantern of his word, and refusing to be led by it) attempt to walk in the broad way of wickedness. Yea, this lantern is styled by the very stile of the fear of the Lord, Psal. 19 9 because it is out of this book alone, and by this book alone of the written word of God; God the master, and teacher of his own, teacheth them the same lesson of his saving fear, whereby they are made to eschew evil, and to do good. Yea this lantern, Psal. 19 7. 8. 9 10. 11. which is also. The Law, the Testimony, the Way, the Precept, the Statute, the Commandment, and the fear of the Lord: is so excellently excellent, that it is Perfect, converting the soul; that it is pure, giving wisdom unto the simple; that it is right, rejoicing the heart, that it is pure, giving light to the eyes; that it is clean, and endureth for ever; that it is true and righteous altogether: and therefore more to be desired then gold, yea, then most fine gold; sweeter also than the honey, and the honey comb; by the which the servant of God is made circumspect, and in keeping whereof there is great reward. Further I must tell thee, o my soul, that this lantern of the written word, set by God before his babes, for leading of them towards him; is so profitable for them, that it is able to redress, and order the way of a very young man, Psal. 119. 9 raging in the fever of his furious lusts: if he can be content to take heed to it, and to be led by it. That it is able so to strengthen the babe of God, that he cannot sinne against his God, providing he keep this lantern in the estate of his heart. Ibid. 10. 11. And no wonder, for where this Lantern is looked unto, and followed; it proves a counsellor to all such as follows it, making them wise to eschew evil and to do good. And in a word, Ibid. 24. this Lantern is the only comfort, delight, and meditation, yea, the very joy of the hearts, Ibid. 50. 92 and heritage of the children of God; making them stand under, 97. 111. 148. 162. and against all troubles; and therefore they shaking off all drowsiness, security can prevent the night wiches to meditate therein, rejoicing more in it then that man doth who hath found a spoil. From my heart I wish, that the Preachers, and professors of this time could begin to think of this lantern of the word, directing Gods babes towards heaven, Aug. as Augustine thought, and writ of it long ago: Doctrina Apostolica tamsalubris est, atque utilis; ut pro capacitate utentium neminem sui exhortem relinquat quia sive paruuli sive magni, sive infirmi sive fortes, habent in ea unde alantur, unde satientur. The doctrine of the Apostles, is so wholesome and profitable, that according to the capacity of these who use it, it leaves no man without profiting by it; because in it, be men young, be they old, be they weak, be they strong, they have whereupon they may feed, and with the which they may be filled. O, Lord God, when shall the lose Christians of this last age be enlightened, and quickened in soul by thy Majesty, in mercy looking on their dead souls, in the face of thy well beloved Son, begin to accounted of that heavenly, and wholesome pool of thy sacred, and saving word (now through the force of thy tender mercies towards us) running plenteously through every City, every village, every cottage? so that all persons of all ranks (blessed be thy Majesty for thy kindness) may fully without fear (in season, and out of season) resort hnto it as these old jews accountd of that perishing pool of Bethsesda? which was not to be found but in the holy land, neither in it every where but in the tribe of judah; and that at jeausalem only. I must confess, o my soul, that that jewish dead pool of Bethsesda, in four things resembled our Christian lively pool of the blessed word of God, and yet, I dare affirm before God, Angels, and men, that our blessed pool of the word surmounteth that of Bethsesda, so fare in one thing, that if men could take it to heart; where one jew esteemed of this pool, and resorted unto it, hundreth thousands should esteem of this pool of God's word; not only carefully resorting unto it, but enduring all their life here, joyfully delighting to devil beside it. First, whatsoever disease bodily a man was subject unto, that jewish pool was able to cure: even so, this our pool of the word of God is able to cure the sinner, of whatsoever spiritual sickness can overtake his soul, by reason of any sin he can fall into. Secondly, as none could be cured in body by that jewish pool, but such as stepped into it, and were wet there with; so impossible is it that any sinner can be freed from his sins by the mean of God's word, till his soul be bedewed with it, and so till he be moved and persuaded to hear, believe, and obey it. Thirdly as that jewish pool could not possibly cure so much as one man's body, till the Angel came down and troubled the water of it; so this pool of the word cannot cure the soul of any sinner, 1. Cor. 3. 6. 7. till that blessed uncreated Angel, even the Spirit of the Father, and of his dearest Son come down as it were to his soul, joining his inward virtue with his outward word, and that way striking the heart by his own finger, as he striketh the ear by his truth. Fourthly, as among the jews no man knew when the Angel would come down & trouble the water for curing of their diseased bodies, which moved the sick persons, looking and longing for health, resorting to that pool, constantly to lie still at it, not departing for many days, weeks, months, yea years, as is manifest by the practice of that man who lay there 38. years. So amongst us Christians, there is neither Preacher nor hearer, king nor subject, man nor woman, old nor young, can possibly know what day, what hour, what minute that blessed Spirit of God will join his force & virtue with that his word which is heard, making it effectual to quicken the dead, to enlighten the blind, to convert such as have go astray, to comfort the broken hearted, and to confirm those who stand. I would therefore advice thee, o my soul, if thou be sensible of thy spiritual wants, and if thou long to have them supplied, to resort thither where thou mayest hear his word, crying to thy God with David. Psal. 27. 4. One thing have I desired of the Lord, that I will require, even that I may devil in the house of the Lord all the days of my life, to behold the beauty of the Lord, and to visit his temple. Yea, it were good, o my soul, in this respect that thou resolved with Anna, Luk. 2. 36. 37. that religious old widow never to go out of his Temple, but to serve him there with fasting and prayer night and day. But, o my soul, lift up thyself on high, and harken even with greediness, I pray thee, to the end thou mayest hear, and consider that one thing, yea, that incomparable, profitable one thing, wherein this heavenly pool of God's word, accompanied by his Spirit, excelleth, yea, surmounteth that visible jewish pool of Bethesda. Can that jewish pool, o my soul, even being troubled by the Angel, possibly cure more at once, or one only? one only, for no more at one time were cured by it, beside that person who first stepped in after the troubling of it, as the Scripture testifieth. But as for our pool of the Word (blessed be that God who hath enriched and honoured thee, o my soul, with it) it can cure and make whole at one time scores, hundreths, thousands, diseased in soul, what ever sins they have committed. OH Peter, the healing streams of this curing pool did flow so abundantly out of thy mouth, that Spirit of jesus thy Master (who came down upon thee in the day of Pentecost) joining his virtue with them, that not one soul only, nor ten, nor twenty, nor an hundreth, nor a thousand, but even three thousand diseased, yea, dead souls were that day added unto the Church. Act. 2. 41. Can this be considered, o my soul, o how frequently, o how busily, o how joyfully would men of all ranks and conditions resort to this blessed pool of the word of God! OH how carefully and attentively would men, resorting to it with Cornelius, Act. 10. 33. harken to it! yea, o how earnestly would they in their chambers (awaiting for the Spirit of God with the Apostles) pray for the spirit, to the end that his virtues being joined with that word, they resolve to hear in the public congregation, they might have their dead diseased souls cured and quickened thereby! Woe is me, woe is me, o my soul, that so many enjoying great peace, having neither foreign nor intestine enemies invading them, should so grossly neglect this Lantern of the good word of God settled among them, and shining so clearly before them, should refuse to eat with pleasure that nourishing quickening bread, and to drink with delight in this their great peace, that refreshing strengthening wine offered to them by this Lantern; wherewith besides this their peace, they are enriched and blessed by that great God, who is the sole giver and continuer of spiritual and temporal blessings? When I begin to compare the 3. verse of the 8. of Deuteronomie with the 54. 55. 56. & 57 verses of the 28. of Deuteronomie, with the 28. and 29. verses of the 6. of the 2. of the Kings; with the 10. verse of the 4. of the Lamentations of jeremy, and with the 11. and 12. verses of the 8. of Amos; I must deplore the deafness of the ears of men, refusing to hear, and the hardness of the hearts of men refusing to believe; and the lewdness of the lives of men refusing to obey, that only loving true God, travelling by the lantern of his word to win them from sin to himself. Man liveth not by bread only, Deut. 8. 3. but by every word which proceedeth out of the mouth of the Lord Always because man cannot be content willingly to embrace this bread of the word, to eat this bread of the word, and by faith joyfully, not without a special sense and triumph to digest it. Alas, alas, that sweetest God of rarest mercies who delights always to benefit his own, and cannot from his heart punish them, is compelled at length to make the tender and exceeding dainty husband, Lam. 3. 33. brother, father, mother, content when peace shall be fare from them, yea, when they shall be under bloody wars, to eat even with greediness the very flesh of their wives, their brethren, and their children. O, o my soul, when shall the ears of those who in this our great peace neglects, contemns, and in a vowed manner mocks, that wholesome and healing bread, that comforting wine of the good word of God; lend with a hearing ear, an understanding heart, to perceive that which I find written beside jeremiah? Lam. 4. 10. The hands of the pitiful women have sodden their own children, which were their meat in the destruction of the daughter of my people. Yea, when shall that complaint made by that woman unto the king of Israel upon her sister, while Samaria was besieged hardly by the king of Aram, be harkened unto, be regarded by our contemners and mockers of that word of God? This woman said to me, 2. King. 6. 28. 29. give thy sonnè that we may eat him to day, and we will eat my son to morrow; so we sod my son, and did eat him: and I said to her the day after, give thy son that we may eat him to day, but she hath bid her son. Be wise, be wise, o my soul, I pray thee, for he whom thy God hath once, out of undeserved love and mercy, possessed with that bread and wine of his blessed word, being in God's justice for sin deprived of it, shall with grief of heart, bitter tears, and laborious pains, be compelled to seek after it: for is not this threatened, o my soul, against the abuses of that food of the word by thy God: Behold the days cometh, Amos 8. 11. 12. saith the Lord, that I will sand a famine in the land, not a famine for bread, nor a thirst for water, but of hearing the word of the Lord, and they shall wander from sea to sea, and from the North even to the East shall they run to and fro, to seek the word of the Lord, and shall not find it. These of the first world refuse in most stubborn manner, in the day of their peace, to drink in these sweetest waters of the cleansing and cooling word of God, distilling from the soft lips of faithful Noah, that painful Preacher of righteousness. But alas, are they not compelled when their long abused peace is ended, and justly turned in fearful war, not only to swallow in, but to be drowned in these devouring waters of that fearful deludge, Gen. 6. 7. 8. which they by their contempt of that sweetest Lantern & bread of God's word (lovingly for the space of a hundredth and twenty years with many groans and tears offered unto them) from the heavens brought upon themselves? Those young men who should have married Lot's daughter, refuse tauntingly to admit that purging fire of God's word, brought to their ears from God by the mouth of Lot, which had proved sufficiently able to have saved them, if they had harkened to him: and therefore consuming fire must come from the Lord (who cannot suffer his word and servants to be mocked) to destroy them. jerusalem hath that two edged sword drawn unto her by our sweetest Master, and his painful Apostles; first, to wound and lance her for her many gross sins, and thereafter to cure her if she could have believed and repent. But, alas, is not jerusalem compelled within a few years afterward to see that strange sharpest bloody sword of the Roman Emperor drawn against her ancients, her counsellors, her priests, her people, her infants, to her final and most fearful destruction, as bygone ages these sixteen hundred years hath seen, and as we presently may hear? I tremble, I tremble, when I think upon this, o my soul, and shake when looking unto God, I remember how graciously, how mercifully, and how miraculously our God hath enriched this kingdom with that shining lantern, that wholesome bread, and purest wine of his word, and that in despite of the subtlety of the power, and of the diligence of hellish and earthly powers; so that no kingdom, no Province, nor City, in this earth had that Lantern of God's word more clearly, more purely shining among them, than Scotland had; and yet how grossly, and in a vowed unnatural manner, as if that Book of God had never been seen, or hard by us, do men give over themselves to the committing of those sins which were never committed by the very Gentiles, who had no such Lantern to direct them but were left to the direction of blind nature altogether? And therefore I must think, that not only shall we be deprived of this Lantern, but beside it, of that peace we have enjoyed with it; having our rulers, our people, men, women, old, young, cruelly cut in pieces with the bloody sword of some merciless stranger dwelling abroad, or of some cruel brethren lodging amongst ourselves; because we will not suffer our sins to be slain by that sharp shearing, and yet happily saving sword of that good word of God our merciful Father. THE COACHMAN IN the wise mercy of that blessed Spirit of God, appointed to carry that Lantern of the written word of God, before the babes of God sojourning here, is the Minister of God: under the Law, now called the Man of God, the Seer, the Watchman. THat blessed Spirit of God, by whom that Lantern of the word is prepared, for enjoying the babes of God towards that Inn of heaven; knowing that this Lantern cannot possibly profit them unto salvation, unless it be put in the hands of some guide, by whom it may be so holden forth unto them, that they may see the light of it, and by seeing the light of it, may be moved to know that holy one, to believe in that holy one, who gave himself for them, and by believing in him may be led to salvation: hath happily and mercifully found out a bearer to carry this Lantern before them, & to discover unto them that shining, saving, light which is offered by it. But hath this blessed wise Spirit appointed this lantern to be carried before the babes of God, by any celestial spirit or Angel? not so, not so, o my soul, but by one who is like to those babes of God (before whom this Lantern is carried) in all things. And here I must pray thee, o my soul, to stay a little, to the end before I speak any more touching this point, thou mayest be moved to advance the great wisdom of God's unspeakable mercy and compassion towards miserable man, whom he doth out of undeserved love, transport from this sinful earth towards his holy heavens. I am not ignorant, o my soul, that these heavenly Angels be ministering spirits, Heb. 1. 14. sent forth to minister for their sakes which shall be heirs of salvation, as thou shalt here; but with this I know that no man living were able to abide the presence of these spirits, if our God should employ them to be Carriers of this Lantern of his word, & to instruct us in the knowledge of it. Did the face of Moses shine so gloriously when he came down from the mount, where he was with God but for the space of 40. days; that the Israelites were afraid to come near him, till he put a veil upon his face? and shall sinful man be able to abide the presence of these Angels, who always stand before God, and who be altogether free of sin? I know that an Angel appeared to Manoah the father of Samson, but with this I know, that Manoah was so ravished with the glory of this Angel, that he was ready to have offered a sacrifice unto him. I know that that sublime book of the Revelation was put in the hands of the Apostle john, jud. 13. by the ministry of an Angel: but tells not Scripture me, that even this john was moved so with the presence and sight of the Angel, that over and over again he fell down at his feet to worship him. And therefore our blessed God (only perfectly acquainted with the weakness and vileness of man) pitying sinful man, will have even a sinful man like unto man himself, whose presence he may easily abide, whose voice without any dashing fear, or confounding astonishment he may hear, to be the Carrier of that Lantern, by the which his babes must be led from this wilderness to his Canaan. And so this Coachman of this heavenly Chariot is a poor Minister, separated by God from among men, to carry the Lantern of the word before his children, who so soon as he is separate to this end, must necessarily deny himself, his parents, his brethren, and all belongeth unto him, or can allege any kind of interest with him; having no father, mother, wife, brethren, sisters, friend, or alliance, beside that God who hath separate him from them for himself: Deut. 33. 8. 9 ready with Levi to say to his father and his mother, Exod. 31. 27. I have not seen him: yea, not knowing his brethren, nor his own children, but with this same Levi putting his sword by his side to slay his brother, his companion, and his neighbour; that so he may resemble that holy one who hath separate him for himself: who hearing this said to him: Behold thy mother and thy brethren stand without, Mat. 12. 47. 48. 49. 50. desiring to speak with thee: did answer him who told him that, thus: Who is my mother, and who are my brethren? And stretching forth his hands towards his disciples, did say: Behold my mother, and my brethren, for whosoever shall do my Father's will which is in heaven, the same is my brother, my mother, and my sister. This Minister and Coachman is so strictly tied by that spirit the Coachmaister, who calls and employs them, unto the Lantern of the written word of God, put in his hand for ordering the children of God in their spiritual journey, that he doth see nothing to be good, and embrace it, but that this Lantern proclaimeth to be good, and understandeth nothing to be evil, and refuseth it, but that this Lantern proclaimeth to be evil; and therefore he will not obey any, but these the Spirit his Master by this Lantern put in his hand, directs him to obey; and dare disobey all, the spirit his master by this Lantern directs him to disobey. And so, when king or subject of any estate or condition, 1. King. 22. 13. 14. doth say unto him: Behold now the words of the Prophets declare good unto the King with one accord, let thy word therefore I pray thee be like the word of one of them, and speak thou good: he answereth them courageously with Michaiah: As the Lord liveth, whatsoever the Lord saith unto me, that I will speak. The consideration of this point moved the Spirit speaking of those ministers, Carriers of this Lantern before the babes of God, for their spiritual benefit to style them. 1. Cor. 4. 15 These sundry fathers, who in Christ beget; sons and daughters to God through the Gospel: and these sundry mothers, Gal. 4. 19 travelling in birth of the children of God till Christ be borne in them; 1. Cor. 4. these stewards by whom the secrets of God are dispensed; the gardiner's, Esay 61. 3. by whom the trees of righteousness, 1. Cor. 3. 6. 7. God's children, be planted and watered; the husbandmen, by whom that immortal seed of God's word is sown into the hearts of God's children, bringing forth, in some thirty, in some sixty, in some a hundredth fold. 1. Cor. 39 The spiritual masons, Mat. 13. 23. by whom the babes of God, as lively stones, are laid upon that true and only foundation Christ jesus, 1. Cor. 3. 9 10. to grow up in a spiritual building to God. These secundary Saviour's, 1. Tim. 4. 16. who faithfully and painfully holding forth this Lantern before God's babes, and taking heed unto themselves, do become Saviour's both to save themselves and them that hear them: yea they be sundry Mediators who in the day of the Lords wrath, Num. 6. 16. 47. 48. be bound with Aaron to offer up their prayers to God leading them to the mediation of that great mediator jesus, to the end that feared plagues may be averted from the people of God, and these, which are already, stayed. But what is that, o my soul, unto the which this Coachman, the Carrier of this Lantern of the word must take heed unto; to the end he may prove indeed a father, a mother, a steward, a gardener, a husbandman, a mason, a Saviour, a Mediator, for the advancement of the salvation of God's babes, and of his own? Out of Scripture I have learned, that he must necessarily object two points; fearing always to oversee himself in either of them: to wit, unto his doctrine, marking narrowly what, and how he teacheth; unto his life, watching carefully over his words, actions, and carriage. It were good that the ministers of this our time, Carriers of the Lantern of God's word, keep a good eye upon that Lace, wherewith our wise God would have the skirts of Aaron's robe decked, to wit, with a Pomegranate of blue silk, purple, and scarlot; and with golden bells: so that round about the skirts of his robes there was to be seen, a golden bell, and pomegranate. The bell making a sound when it was heard, the pomegranate savouring deliciously when it was smelled. So that the Carriers of the word must sound well through that doctrine they teach, must smell well through their holy life, answerable to this doctrine. Thou hearest thy Saviour, o my soul, directing his Apostles thus: Mat. 28. 19 20. Go therefore and teach all nations, baptising them in the name of the Father, the Son, and the holy Ghost; teaching them to observe all things whatsoever I have commanded you. But hearest thou him not also thus informing them: yea are the salt of the earth, but if the salt loose his savour, wherewith shall the earth be salted; Mat. 5. 13. 14. it is then good for nothing, but to be cast out & to be trodden under foot of men: yea are the light of the world; a city that is set on a hill cannot be hid? Hearest thou not Paul thus directing Timothy. 1. Tim. 4. 13. Till I come give attendance to reading, to exhortation, and to doctrine? But hearest thou him not in that same place charging him also: 2. Tim. 4. 12. Let no man despise thy youth, but be unto them that believe, an ensample, in word, in conversation, in love, in spirit, infaith, and in pureness. Hearest thou not Paul again thus directing his Timothy: 2. Tim. 1. 15. Study to show thyself approved unto God, a workman that needeth not to be ashamed, dividing the word of God aright. But with this hearest thou him not saying unto him? Flee also from the lusts of youth, and follow after righteousness, 22. faith, love, and peace; with them that call on the Lord with pure hearts. As for that doctrine the Carrier of this Lantern must teach the children of God, it must no ways be invented by him; albeit in season, and out of season, it must be vented by him. Shall Balaam answer King Balac thus: If Balac would give me his house full of silver, and gold, Num. 22. 28. I cannot go beyond the word of the Lord my God to do less or more? And shall any who would prove faithful to him, who hath called him, speak that in God's name with his mouth, which God by his spirit, and word, hath not put in his mouth? That spoken by our God to Ezechiel would be thought upon. Ezec. 3. 17. Son of man I have made thee a watchman in the house of Israel, therefore hear the word at my mouth, and give them warning from me. This moved Peter thus to direct the handlers of God's word. 1. Pet. 4. 11. If any man speak, let him speak as the word of God. And therefore the man of God taking heed to his doctrine, must not attempt to bring any thing to the ears of God's people, his hearers, but that which he hath received from the mouth of God their Father, and his master, speaking unto him out of holy Scripture, for our God that wise Father of his Church, will have his children to be fed upon no meat besides his own. Herefore while Moses is raised up of God, to govern his people Israel, he did receive that law from God by, the which he must govern them. Albeit the Prophets were stirred up of God to speak to his people, yet did they begin and end their Sermons thus. Amos. 1. 13. 15. Thus saith the Lord: For the mouth of the Lord hath spoken it. Esay 1. 20. This moved the Apostle not only to say; Be ye followers of me even as I am of Christ, but also though we, or an Angel from heaven, 1 Cor 11. 1 preach unto you otherways then that which we have preached unto you let him be accursed. Gal. 1. 8. Augustine subscribing to this saith, Aug in joan, craft. 5. Tunc ea, quae dicimus, & nobis, & vobis utilia sunt sia Deo sunt; quae autem ab hominibus sunt, mendacia sunt. Then these things which we speak, be profitable unto us and you when they are of God, but these things which be of men be lies. The sense hereof moved Vincentius Lirinensis, Vincent. thus to direct the preachers of the Gospel: Lirnien. Quod tibi ceditum, non quod a te inventum; non author esse debes sed custos; non institutor, sed sectator; non ducens, sed sequens: ut cum dixeris noue, non tamen nova. Preach that which is committed to thee, not that which is invented by thee: thou should stnot be an Author, but a keeper; not a beginner, but a follower, not leading, but following; so that while thou speakest after a new manner, thou speak no new thing. OH would to God that all Carriers of this Lantern could harken unto that delivered long ago, touching the ministers of the Gospel, by that famous Father Augustine: Aug. de postore cap. 1. Nos quos Dominus in isto loco de quo periculosa ratio redditur secundum dignationem suam, non secundum meritum nostrum constituit, habemus, duo quaedam: Vnum quod Christiani sumus, propter nos est; quod autem praepo sti sumus, propter vos est. In eo quod Christiani sumus, attenditur utilit as nostra: in eo quod praepositi sumus, non nisi vestra. Sunt multi Christiani, & non praepositi, qui perveniunt ad Deum facileore fortasse itinere, & tanto expeditius ambulantes, quanto minorem sarcinam portant; nos autem excepto quod christiani sumus, unde rationem reddemus deo de vita nostra, sumus etiam praepositi unde rationem reddemus deo de dispensatione nostra. We whom God hath set in this place (whereof there is a dangerous account to be given) according to his free love, and not according to our merit, have some two things: one that we are Christians, another that we are Preachers; That that we are Christians, is for ourselves; but that we are preachers, is for you. In that we are Christians our profit is respected; in that that we are Preachers yours. There be many Christians, and not Preachers who perhaps come to God by a easier journey, walking so much the more quickly in so fare as they carry a lighter burden. But we besides this that we are Christians, for the which we shall give an account unto God of our life; we are also Preachers, for the which we shall give an account of our dispensation and stewardship. Now while this Carrier of the Gospel, hath with his doctrine his life to order and dress; he must know that it were expedient for him in a manner, first to take heed to his life, and therefore to his doctrine: for he who is not a good Christian living as becomes the child of God to live, shall never be a good Preacher, handling the word of God as it becometh God's steward to handle it. The sense hereof moved Chysostome thus to speak: Chrysost. hom. 30. 14. Perquam facile est Philosophari verbis; doce me vita tua: haec doctrina est optima, si non habueris opus bonum, non solum non proderis loquendo, sed etiam plus oberis, quia sic mihi proponis opus ut esset 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. It is a very easy thing to discourse in words; teach me by thy life, that doctrine is best of all. If thou have not goodworkes, not only shalt thou not profit by speaking, but thou shalt also more hurt, because that way, thou setst a good work before me as if it were impossible to be done. Ferra. Carthag. This moved Ferrardus Carthaginensis to writ thus Prima Pastoris virtus est bene vivere; secunda recte docere. The first virtue of a minister is to live well: the second to teach rightly. Bern. Bernard out of this sense could speak to Preachers thus. Consonet vita tua verbis, & statim erit in ●re tuo vivax & efficax sermo Dei, & penetrabilior quovis gladio ancipiti. Let thy life be answerable to thy words, and presently, the word of God in thy mouth, shall be lively and powerful and sharper than any two edged sword. And again, Pascat minister tripliciter: verbo praedicationis, exemplo conversationis, & fructu orationis. Let the Minister of God's word, feed God's flock three ways; by the word preached by him; by the example of his life; and by the fruit of his prayers. But to the lose and lewd Ministers, doth not Bernard say: Ber. in dectum. Sumptus ecclesiasticos gratis habere te putas, cantando, ut aiunt, tibi provenire videntur, sed bonum erat magis fodere, aut etiam mendicare: peccata enim populi comedis, ac si propria tibi minus sufficere viderentur: Vae, vae, tibi clerice mors in ollis mors in olla carnium, mors in huiusmodi delicijs est. Thou thinkest that thou hast the Church revenues for nothing: they appear to come in, as they say, singing to thee; but it were good for thee rather to win thy living by digging or begging: for thou eatest the sins of the people, as if thy own sins were to few too lie upon thee. woe, woe, to thee, o Churchman, death is in thy pot, death is in the pots of flesh, death is in such dainties. It were to be wished that the lives of all Ministers were agreeable to their doctrine; and that not so much as one of them should resemble these stones which are set up by the high ways side to direct men in the right paths, while they themselves move never a foot. Phil. 1. 16. 18. But seeing the great wisdom of our God, (whose ways are unsearchable) hath thought good to employ both good and bad Ministers to carry the Lantern of his word; and seeing it falleth oftentimes forth, that God maketh his word in the mouth of a faithful sanctified Minister, the savour of death unto death, and that same word in the mouth of a hireling, voided of grace and holiness, the savour of life unto life, to the end, that God's wise holy people should learn not to depend upon men, but upon God who employs them, ascribing unto his Majesty the whole praise of their conversation, and salvation, and not to the instrument. Let no good Christian be persuaded by Satan's subtlety, to think evil of the clean and saving word of God, because of the corruption and wickedness of him that carrieth it; for this were to refuse a precious rich jewel, because it were carried in an unclean bag. The consideration hereof moved our Master (happily before hand strenghthening us against this tentation) speaking to the multitude, and to his disciples touching the Scribes and Pharises to say: Mat. 13. 1. 2. 3. The Scribes and Pharisees sit in Moses seat, all therefore whatsoever they bid you observe; that observe and do: but after their works do not, for they say and do not. Chrysost. chrusostom writing upon these words takes directly occasion thus to speak unto the hearers of the word of God touching the Preachers of it: Natura eorum ipsorum est, ordinatio autem eorum vestra; si bene vixerint eorum est lucrum, si bene docuerint vestrum est. Accipite ergo quod vestrum est, & nolite discutere quod alienum est: frequenter & de homine malo bona doctrina procedit. The nature of the Preachers is their own, their ordination is yours: if they live well that is their profit; if they teach well that is your profit: take that which is yours, and meddle not with that which is another's: yea, oftentimes good doctrine comes from an evil man. And again, Ecce vilis terra pretiosum aurum producit, numquid propter terram vilem pretiosum aurum contemnitur? Non, sed sicut aurum eligitur & terra relinquitur, sic & vos doctrinam accipite, & mores relinquite. Nam ut apibus herbae necessariae non sunt, sed flores herbarum; flores enim illae colligunt, herbas vero relinquunt; sic vos flores doctrinae eligite & conversationem relinquite, ut quasi inutilis herba arescat. Behold doth not barren ground bring forth precious gold: now is the precious gold, contemned for the vile ground? not, but as the gold is chosen, the ground left; so take yourselves to the doctrine, and leave his manners: for as herbs are not necessary unto bees but the flowers of the herbs; for they gather the flowers and not the herbs. So gather ye the flowers of the Preachers doctrine, but leave his life that it may whither as an unprofitable herb. Always let such Ministers know that they shall not escape a heavy wrath; for he who was avenged long ago upon Nadab and Abihu, levit. 10. upon Hophne and Phineas: 1. Sam. 4. and who hath informed us touching that monstrous end overtaketh the unsavoury salt, shall be avenged upon them, and make them to repent that ever they take upon them to declare God's ordinance, and take his covenant in his mouth, seeing they hated to be reform thereby. O! if these Ministers whose words be fair, whose works be foul; whose doctrine savours of God, and whose doings be always sinful, smelling of that evil one; could harken unto that watch word sounded by chrusostom in the place alleged in the ears of Ministers. Bene vivendo, & bene docendo, populum instruis quomodo debeat vivere: Bene autem docendo, & male vivendo, Deum instruis quomodo te debeat condemnare. By living well, and teaching well, thou instructs the people of God how they should live, but by teaching well, and living wickedly, thou teachest God how he should condemn thee. Woe is me, woe is me, o my soul, y ● so many baptised in the name of jesus, should think and speak of that good word of jesus, which is the only word of life, as that reprobate Pharaoh thought, and speak of that good word of God sounded by Moses and Aaron, Exod. 5. 9 unto the Israelites, and unto himself; directing his taskmasters thus to speak to the people: Let them not regard vain words. When we Christians consider this, o my soul, we all condemn Pharaoh: But (alas) how many be there among us, who say not only in their hearts, but with their lips, yea by their works: The words of God be vain words. OH Idolaters, blasphemers, adulterers, and other gross sinners; if that at any time ye resort to the house of God, what whisper yea one to another? and when ye go forth from his house, what be your speeches? Let yonder blast go, yonder wind shaketh no corn. Harken for God's cause, o my soul, our God hath not men's corns in such account, neither counteth he so basely of his word that he will deign to shake their corns with it for he hath a base wind, of the which he counteth not so much; whereby he is able to shake all the corns in the world. Besides this I must tell thee, o my soul, albeit that word which the men of God preach, shaketh not men's corns, yet it can shake Kings, and Queens and subjects of all estates. That same Pharaoh, who durst open his blasphemous mouth 'gainst God's word found this to be true by a doleful experience: for shakes not him that word of God spoken by Moses out of his royal Chariot, when he was riding securely there, in the bottom of the sea? yea, in the dungeon of hell? Shaken not that word, spoken by jeremiah, Zedekiah King of judath, not only out of his royal palace at jerusalem, but sent him in captivity into Babel? OH poor jews shall eve● a tempestuous whirlwind, scatter an heap of light chaff towards the four corners of the earth so miserably as that word of God spoken by jesus and his Apostles unto our fathers, hath scattered you and your predecessors these fifteen hundred years by one. We read that a blast or two of this wind of the word of God, did shake a king so that it changed his countenance, it loosed his loins, and made his knees the one to smite against the other, sitting at his own table at a banquet royal, Dan. 5. 5. 6. accompanied with his Queen and his counsellors. We read likewise in Scripture, that a blast of this wind blown by a man of God, standing at a bar to be accused, made his judge to shake and tremble: for while Paul is disputing of righteousness, and temperance, and of the judgement to come, Felix the judge trembled so, that he might abide Paul's presence no longer: Act. 24. 26. saying, Go thy ways for this time, and when I have a convenient time I shall call for thee. Were the desolate houses and old liuings amongst us fearfully burdened, and miserably wracked, and daily changed from man to man, from surname to surname, looked unto, it might serve sufficiently to make the lewdest amongst us refrain from attempting to style that good word of God Vanity or wind. If thou love thyself herefore, o my soul, abhor to think or speak of the word of God with Pharaoh, and learn to think and to speak of it as thy God hath directed thee; and so think thou, and speak you of it, as of that milk the new borne babes of God are nourished by; as of that bread wherewith God's children are fed; as of that wine whereby they are refreshed and comforted; 1. Pet. 3. 1. as of that fire whereby the remnant of the dross of their sins are purged from them, Deut. 8. 3. and they are purified as pure gold, Luk. 2. 32. to be laid up in that clean treasure which is above; jer. 23. 29. as of that heavy hammer which is able to break and bruise in pieces all such as dare contemn it: yea, in a word, Ezec 47. 12 as of that meat whereby their hungry souls are fed; and as of that medicine whereby their sick and wounded souls are bound up and cured. The sense hereof moved Bernard thus to writ: Bern. in Virg. Pet. ser. 2. Ego unum timeo, ne toties audit a verba salutis vilescere nobis incipiant, tanquam verba aërem verberantia, & sicut folium quod vento rapitur effluit; nemo vestrum sic accipiat, fructus vitae sunt verba Dei, non folia; & si folia, sed aurea, proinde non parui pendantur, non pertranseunt, sed colligantur singula, etiam ipsa fragmenta. This one thing I fear, jest the words of salvation being so often heard, become of no estimation in our account, as words striking the air, and as a leaf carried by the wind flies away: Let none of you take the matter so, the words of God are fruits of life, and not leaves; and if they be leaves, yet they are golden leaves, and therefore not to be lightened and passed by, but to be gathered up even every crumb of them. OH Lord God, when shall men begin to have the preaching of the sacred word (though sounded by herdsmen, by fishers, and so by the very of-scouring of the earth) in any kind of reverence? for what heard by man's ear in this our dead time is so neglected, is so despised by man's heart, as thy Majesty's word preached is? Alas, alas, o Lord God, that blind man should suffer himself willingly to be deceived by that great deceiver Satan; so fare as to despise that specially which thy wise Majesty hath highly advanced? Tell me, tell me, o my soul, whereby is it that thy merciful wise God hath appointed that saving grace of his to be conveyed to thee on earth here, which is only able to bring thee to that perfect glory which is above? It is not, o my soul, by the touching of thine hand, or any other member of thy body, nor by the smelling of thy nostrils, nor by the sight of thine eyes, that God will grant unto thee that grace on earth in time, which must crown thee with glory when time shall cease: but it is by the hearing of thine ear that thy God will do this. Let others neglect this, let others mock this: always, o my soul, when thou hearest this, I charge thee that thou rejoice; I charge thee that thou leap for joy within me: for by this would not thy blessed powerful God, whose ways pass finding out, not only overthrew, but also mock the malice and craft of the devil, to his Majesty's great glory, to Satan's sensible shame, and to thy everlasting comfort? OH malicious subtle serpent, who did cunningly convey by Euahes ears, that fearful poison towards her soul, which was able to slay her, her husband, and their posterity. But is not my good God both merciful and powerful, able to convey to my soul, even by my ear, that wholesome salve whereby thy poison is not only made ineffectual, but I am made to live for ever? Thou feest, thou smellest, thou touchest, thou trustest, yea, thou readest (o man) many things. Always understand, it is not by thy sight, by thy smelling, by thy touching, by thy tasting, yea, it is not by thy reading (if thou attempt to despise hearing, and so to contemn the word preached) that thou canst be saved. OH when shall that golden chain of salvation presented to us by Paul, first be reverenced, and then be embraced and kept by us? Rom. 10. 13. 14. 15. 17. Whosoever shall call upon the name of the Lord shall be saved: but how shall they call on him in whom they have not believed? & how shall they believe in him, of whom they have not heard? and how shall they hear without a Preacher? and how shall they preach except they be sent? then faith is by hearing, and hearing by the word of God. Out of this sense Bernard said most truly: Bern. ser. 28 in Cant. Aurelia is prima mortis ianua, prima aperitur & vitae. The ear which was the first port of death, is first opened to life. Woe is me, woe is me, o my soul, that so many in this our time should know where this Lantern of the word shineth, and by whom it is carried, and that so few should resort towards it: yea, that so few even of these who resort unto it, should profit to salvation by it. Were I demanded whereof it cometh, that of an hundred infected in soul with that spiritual leprosy of sin, presenting themselves before the carriers of God's word, within God's house, to be cleansed by that clean and cleansing water of his word, scarce one go backe cleansed and washed in soul from their sins: I durst answer, even before that blessed God the searcher of my heart, that this cometh to pass, because scarce one of an hundred draws near God's house, draws near God's servants handling his word in his house, with due premeditation, and holy consideration, weighing as the child, as the domestic, and as the scholar of God should do; what a God he is before whom they appear, what a word that is which is to be heard there, and what manner of persons they themselves be, who do present themselves there. They appear before that God who looks not on the outward appearance, 1. Sam. 15. 7. but who beholdeth the heart, and who will be sanctified in them that come near him. levit. 10. 3. That house in which they appear is God's chamber of presence, within the which he manifests himself clearly, and amiable to his own secret ones, who with broken hearts do approach him, and who approaching do seek unto him for meat and medicine. The sense hereof moved religious David, 2. Sam. 16. first to be so careful to have God's Ark, the Sacrament of his presence, dwelling in one City with him, and thereafter to have a fit habitation made for it. The word of God handled there, Psal. 132. 2. 3. 4. 5. is that immortal seed, whereby sons and daughters be begotten to God, of these who before (because of sin) were the children of wrath. Is that pure milk, whereby these God's sons and daughters are made to grow in that grace, which is able to make them withstand all tentations and adversaries here, to their joy among men, and to stand hereafter before the Son of man to their everlasting glory. 1. Pet. 1. 23. & 2. 2. They themselves are dust and ashes in respect of their bodies; Gen. 18. and which is always worse and monstrously fearful, dead in sins and trespasses, Ephes. 1. 2. for that is the condition of their souls naturally. O, o my soul, when shall the men of this age learn out of Scripture now in the unspeakable mercy of God, laid open to them in their mother tongue, how to behave themselves when they appear before that God who made Scripture, to the end that they may profit to salvation by Scripture? Our God hath the book of his Law to put in his servant Moses hand, that by him it might be afterwards taught to his people the Israelites: our God will have his people to be present while he talketh with his servant Moses. Exod. 19 20. Always will our God have his people rashly to approach him, or rather gives he not direction to Moses to 'cause his people even for some days to prepare themselves for so great a work, sanctifying the people for one day, for two days, that after their clotheses was washed they might be ready on the third day to present themselves before God? David did praise his God seven times a day: Psal. 119. 164. David did pray to his God thrice a day: always will David for all this draw near his God without preparation, Psal. 55. 17. without consideration? Psal. 26. 3. no, not, for he ever washes his hands in innocence, before he compass the holy Altar of his holy God? Hearest thou not Solomon out of the sense of this crying unto thee, o my soul, Take heed unto thy feet while thou interest into the house of God, and be readier to hear then to give the sacrifice of fools; for they know not that they do evil. Yea, hearest thou not thy wise Master (who love's thee dear, and would never counsel thee but for thy weal) directing thee thus: Luk. 8. 18. Take heed how ye hear? Woe is me, woe is me, o my soul, that we who are called Christians should have the book of Esther in our hand, & being acquainted with it, should yet attempt without any kind of preparation to present ourselves before that supreme King, and Sovereign: for read we not there that Esther before she was presented before that sinful mortal king of Persia (who shortly was to be turned into the dust, Esth. 2. 12. and to be made meat to worms) was purified twelve months, six months with oil of myrrh, and six months with sweet odours? O, o, o my soul, shall Esther a chaste virgin, who had found favour in the king's eyes, and who in beauty excelled all the maids which were brought together to the king's palace, purify herself as is said, before she be presented to this king? And should I, vile from my conception, vile from my birth, and vile in my whole life, attempt without any kind of preparation and purifying of myself, to present myself before that only true glorious King, who is holiness and purity itself, before whom the very Angels do cover their faces? OH what a world of men and women of this our time, shall this Esther condemn in that great day, when her God shall be able to speak thus to them touching her: This woman Esther being a most religious, beautiful, chaste virgin, did not present herself before that silly weak king of Persia my vassal, (who could no ways know her heart, but only see her outward carriage) till for the space of 12. months she purified herself carefully. But yea, a very world of men and women, being to present yourselves before me the great Monarch of heaven and earth, who made you, and all men, Angels, and devils, and who knows not only the wander of your feet, and the works of your hands, but all the imaginations of your hearts, able after I have slain the bodies of all rebels against me, to cast both souls and bodies in hell for evermore: were never careful so much as for a minute, let it be for twelve months to prepare yourselves by purging either heart or hand to appear before me: and therefore seeing you presented yourselves only before me as the devil did in the days of job, go with the devil to abide with him and his Angels in that unclean lake for ever. But what speak I, o my soul, of Esther, shall not bruit beasts, void of reason, condemn many a one called Christians in this point? It is written of the Lioness that she having coupled herself with the Leopard, doth afterward carefully wash herself in the water before she come near to the Lion again, jest he by his smell found out, her adultery, and so tear her in pieces. Shall beasts, yea shall cruel beasts reverence and stand in awe one of another, & shouldst not thou, o my soul, reverence and fear that great God thy Lord and Saviour? and so being naturally inclined to all evil, yea, drinking in iniquity like water, not attempt to appear before that only Sovereign Majesty, without due, religious, and reverend preparation, to the end that thou mayest be welcomed when thou comest with the prodigal child, Luk. 15. and have the fat calf slain for thee, yea given to thee, and thy garments changed to thy present joy, and my endless salvation. THAT GVARD MERCIfully and happily prepared by that blessed Spirit, that sole careful keeper and wise leader of the babes of God sojourning here, always to attend, and in every place to defend them; Psal. 24. 7. is that company of heavenly spirits and celestial Angels, pitching their tents round about those who be Gods, and fear his name. THat same sweetest Spirit of God, who is a very deep sea of love, mercy, wisdom, and providence; having provided the babes of God, kept and led by him, of a shining Lantern; for the directing of them in their journey towards their heavenly home: having found out also a fit Carrier to bear this Lantern before them, and to discover to them that light enclosed within it, to the end that thereby they might be happily helped homewards: hath also out of his love, mercy, wisdom, and providence found out a most fit strong Guard, above and beneath, before and behind, on this side, and on that side; to attend these babes of God while they sojourn here, not only absent in body from their Father and friends, but who besides this, do live as in the lists amongst many monstrous and irreconcilable foes; to the end that no evil come unto them, Psal. 91. 10. or any plague approach their tabernacle. Now this Guard happily appointed by this uncreated Spirit, to attend those babes of God, be not troops of footmen, or companies of horsemen, nor kings and Princes of the earth, who do greatly brag and boast of their power; nor chariots wherein those Kings and Princes with their great men be carried, but the very chariots of God, for so are they styled by the Psalmist, Psal. 68 17. yea the very fiery chariots of God: for so they are styled by that only glorious and uncreated Spirit, 2. King. 6. 17. who made them and sends them. Now the chariots, yea fiery chariots of God guiding that Chariot wherein the babes of God be carried towards their Father, are those heavenly and holy spirits. Scripture for our confirmation and consolation honours specially with three glorious titles: first, with the title of Angels; hereby acquainting us, as with that end wherefore God hath appointed them, so with that office whereunto they are appointed. They are appointed to be Legates and Ambassadors, sent forth by that great King who hath made them, and their office is to carry and discharge such commission and message, as shall please his Majesty to employ them about. But because that these evil spirits, who be the avowed and irreconcilable adversaries of God's babes, have this stile of Angels, and so of messengers given to them also; therefore it is, that these Angels who be sent out from God to attend and guard his babes, are honoured by that blessed Spirit who directs them with some glorious epithets and styles, not only to the end that they may be discerned from those evil Angels, but specially that the babes of God guarded by them, may for their greatest consolation be informed touching that rare and inexpressible advantage which they do reap by their attending of them. And so the Angels attending God's children be called, The Angels of God; Act. 10. 3. 22. the Angels of the Lord, the holy Angels; Act. 5. 19 the Angels of light; the elect Angels, the Angels of the power of God. 2. Cor. 11. 14. This moved Augustine writing on the 104. Psalm thus to speak of them: 1. Tim. 5. 21 Quaeris nomen huius naturae? 2. Thes. 27. spiritus est: quaeris officium? August. Angelus est. If thou ask after the name of this nature? it is a spirit: if thou inquire after the office of it? it is an Angel. Secondly, they be called Watchmen & Keepers: Dan. 4. 10. for they be appointed of God to watch over and keep his children, who living here, be not only subject to security and carelessness, but also to innumerable bloody devouring enemies, who would undoubtedly every minute overthrew them, if they were not kept by his Guard, who keeping Israel doth neither sleep nor slumber; albeit, alas, his Israel doth sleep and slumber continually. Thirdly, they be called Servants, according to that, Psal. 104. 4. He maketh the spirits his messengers, and a flaming fire his ministers. And again, Heb. 1. 14. Are they not all ministering spirits, sent out to minister for their sakes which shall be heirs of salvation? whereof it is manifest, that these Angels be styled Servants and Ministers, not only in respect of God their Sovereign Lord and Master, by whom they are employed, but in respect of God's children whom they do serve, in guarding them and watching over them, jest they should be suppressed by their adversaries, and deprived of that salvation whereunto they are called. But here, o my soul, I must have thee to understand, that thy blessed, all-sufficient, and Almighty God doth not any ways use the service and ministry of these heavenly and holy Angels, either because of necessity on his part, or of any worthiness on theirs; for as the Psalmist speaking of that great work of Creation, and magnifying the unspeakable power of that great Creator, doth say: Psal. 33. 6. 9 By the word of the Lord were the heavens made, and all the host of them by the breath of his mouth. He spoke and it was done, he commanded and it stood. So the Apostles speaking of that no less great work of preservation, & conservation of all things thus created, magnifying with the Psalmist the power of the great Governor & preserver doth say: Heb. 13. He beareth up all things by his mighty word. But this he doth of his own undeserved favour, & free grace only, and that for 3. most weighty reasons, which I will pray thee, o my soul, gravely to consider: first, this is done by our God for the special glory of his own glorious & blessed name, which all powers in heaven and on earth should adore and reverence to that: Prou. 16. 4. God made all things for his own self. This moved the Psalmist advancing the glory of his God to cry out: Psal. 68 17. The Chariots of God are twenty thousand thousand Angels, and the Lord is among them as in the Sanctuary of Sinai. This moved Daniel giving us a view of the glory of our God to say: Dan. 7. 4. 10. I beheld till the thrones were sit up, and the ancient of days did sit, whose garment was white as snow, and the hairs of his head like the pure wool. His throne was like the fiery flames, and his wheels a burning fire; A fierce stream issued and came forth before him: Thousand, thousands ministered unto him, and ten thousand thousands stood before him. Reuel. 5. 11 john happily saw this when he said: Then I beheld, and I heard the voice of many Angels round about the Throne, and about the beasts, and the Elders, and they were thousand thousands. Whereof it is manifest, o my soul, that the first and principal office of the elect Angels is, to magnify and praise the glory, the grandor, the power, and the wisdom of God, their glorious and gracious maker. Therefore what wonder that David (knowing this to be true) directs his language unto these Angels thus: Psal. 103. 20. 21. Praise the Lord ye his Angels that excel in strength, that do his commandment in obeying the voice of his word: Praise the Lord all ye his hosts, yea his servants that do his pleasure. Again, it pleased our loving wise Father, thus to honour these Angels for their own special honour, and benefit. Who among men can deny, that subject ●ss much honoured by his King, who he employs to be his ambassador to carry his will to his neighbour Princes, and not only at home to attend him in his royal Palace? And must not these Angels think and confess themselves to be both happy and honourable, whom that only sovereign King of kings hath appointed not only always to attend the throne of his glorious Majesty, there to behold him, but also receiving from him directions as do please him, are sent forth of him to do his will upon earth here. OH how fare was that Angel Gabriel honoured, when being acquainted with the blessed time of that glorious incarnation of that sweetest Saviour of the world (long hid up from the knowledge of Angels and men) he was sent to the Virgin Marie to say to her; Luc. 1. 30. 41. 32. 33. Fear not Marry, for thou hast found favour with God, for lo thou shall conceive in thy womb and bear a Son, and shalt call his name jesus, he shall be great, and shall be called the son of the most high, and the Lord God shall give unto him the Throne of his Father David, and he shall reign over the house of jacob for ever, and of his kingdom shall be no end? OH how fare was this Angel Gabriel honoured of God, when he was sent unto joseph, to whom this Marie was affianced not only to show him that that which was conceived in Mary's bosom, was conceived by the holy Ghost, but with this to bring unto joseph the name wherewith they should name the child when he should be borne, and the reason wherefore he should be named so, saying to him in a dream, Mat. 1. 10. 21. 22. joseph the son of David fear not to take Marie for thy wife, for that which is conceived in her is of the holy Ghost and she shall bring forth a son, and thou shalt call his name jesus, for he shall save his people from their sins? OH how fare were these heavenly Spirits honoured of God, when first one of them being acquainted with the happy birth of this blessed jesus, was directed towards the shepherd's keeping watch by night, because of their flock about the place where blessed jesus was borne, to intimate unto them with the blessed birth of that holy one, the only honourable and profitable end wherefore he was borne, Luc. 2. 8. 9 10. 11. saying unto them: Be not afraid, for behold I bring you glad tidings of great joy that shall be to all the people: that is that unto you is borne this day in the City of David a Saviour, which is Christ our Lord? And when after this, there was with this Angel a multitude of heavenly soldiers directed from the Throne of God, to praise the unsearchable higth, and depth, length, and breadth of his love, passing all finding out, manifested towards men in making his only Son, sole solace, and dearest fellow, content to become man, for the safety of man: saying, Glory be unto God in the high heavens, and peace in earth, and towards men good will? OH how fare was that Angel honoured of God who was directed to attend this blessed meek Lamb, drawing near the place of expectation, and not only carrying in his hand, Luke. 22. 42. 43. 44. but conveying to his head that bitterest cup of the Lords wrath (so that his sweat was like drops of blood trickling down to the ground) and to comfort him in this his agony? OH how fare were these two Angels honoured of God, who were directed not only to attend the burial, and resurrection of this glorious Lamb, sitting one at the head, and the other at the feet where the body of jesus had lain, joh. 20. 1●. but also to proclaim his resurrection to the women who came to the grave of jesus. Mar. 16. 6. Be not afraid, ye seek jesus of Nazareth which hath been crucified, he is risen, he is not hear, behold the place where they have put him? OH how fare were these two Angels honoured of God, who were sent not only to attend the glorious ascension of this mighty God, the Saviour of the world, but with that to preach and proclaim his coming again from the heavens to judgement, saying to his disciples where they were looking steadfastly towards heaven, after that a cloud had taken their most loving kind Master out of their sight: Act. 1. 11. You men of Galilee why stand ye gazing, this jesus which is taken up from you into heaven, shall so come as ye have seen him go into heaven. Thirdly, this was done that hereby our God perfectly acquainted with the miseries and distresses of his own secret ones, lying under a thousand crosses, and subject to a world of tentations, might have a very sea of special consolation conveyed to them. Must thou not confess, o my soul, that this must necessarily be a very infallible ground of inexpressable joy to the child of God, when not only he knows (being taught of Scripture) that the Lord his God hath such a care of him, Psal. 34. 15. that not so much as a hair can fall from his head without his providence; that he hath always his ears open to hear, and his eyes bended towards him. But that beside this he hath not only created and furnished most plenteously the air, the seas, and the earth for him, but that he hath made these very celestial spirits for his preservation while he liveth here, as is manifested unto him by that golden sentence: Psal. 91. 10▪ 1, 12▪ For he shall give his Angels charge over thee to keep thee in all thy ways, they shall bear thee in their hands that thou hurt not thy foot against a stone. Where the spirit would directly (knowing the nature and office of these Angels the guard of God's babes) compare them to a nurse to whom the children of some great King and Prince, are committed to be fostered, after that they are borne: and besides this unto pedagogues, to whom children after they are come to some few years are uncredited, to the end they may be conveyed in and out by them, to and from some school, there to be instructed, corrected, and brought up in the knowledge of good letters and honest means. Now, o my soul, I must tell thee, that these holy Angels of God, set over God's babes as their nurses, and pedagogues; discharge three most notable, and profitable duties unto them. For first, so soon as we are come into this world, they take us as it were by the hand, ever keeping, and defending us against the devil, and all other adversaries, so that nothing can befall us without the special providence of our God, & as is expedient for his glory, and our good. This moved our Master thus to direct us: Mat. 18. 10. See that ye despise not one of these little ones, for I say unto you that in heaven, their Angels always behold the face of my Father which is in heaven. This moved David to say: Psal. 34. 7. The Angel of the Lord pitcheth about them that fear him, and delivereth them. Gen. 19 22. Lot had a special proof of this, having an Angel directed from heaven to sand him away from Sodom before the overthrow of Sodom. Hagar had a special proof of this, when flying from her mistress Sarah, and having her child Ishmael brought unto death's door through thirst, she had an Angel ready in her greatest strait to comfort her, and deliver him, saying to her; Gen. 21. 17. 19 19 What aileth thee Hagar? fear not, God hath heard the voice of the child where he is, arise take up the child and hold him in thy hand, for I will make of him a great people, and God opened her eyes and she saw a well of water. Gen. 32. 2. jacob had proof of this, when being sore afraid because of his brother Esau; he took himself no sooner to his journey, than the Angels of God did meet him, which made jacob, when he saw them, to say: This is God's host. Elias had a rare special proof of this when the King of Aram sent horses and chariots and a mighty host to Dathan where he was by night to compass it, to the end, the poor man of God might no ways escape; his God from the heavens sent horses and fiery chariots, filling the mountains round about Elisha, 2. King. 6. 14. 15. 16. 17. so that there was more with him then there was with his enemies. Act. 5. 16. The Apostles found this, when being imprisoned for preaching in the name of jesus, they had the Angel of the Lord by night ready to open the prison door, and to bring them forth. Secondly when death shall approach the child of God by sea, by land, in company, and alone, in the hands of friends, in the hands of foes; albeit the husband be absent from his wife, and the wife from the husband: the child from the parent, or the parent from the child, and so forth: yet the poorest distressed loathsome Lazarus being God's child, Luk. 16. 22. shall have these blessed Angels to attend him, who shall not be weary night and day to stand by his bed till his soul leave his body, to the effect by them it may be conveyed to his father's house. Thirdly, in the end of the world these blessed spirits, shall not refuse to gather the very dead bones of the dead bodies of God's children to the end that their bodies being joined with their souls; they may in body and soul reign and rest with these Angels before God for evermore; according to that, sweetly sounded by our Master: The son of man shall come in the clouds of heaven with power and great glory, Mat. 24. 30. 31. and he shall sand his Angels with a great sound of a trumpet, and they shall gather together his elect from the four winds, and from the one end of the heaven to the other. O, o my soul, when shall my heart begin to separate itself from earthly and sensual thoughts, and meditate a little upon these things? Surely, surely, couldst thou, o my soul, consider rightly that thy God would offer by them to thy consideration, sure I am thou wouldst draw four several & sovereign lessons out of this discourse hath been brought to thy ears, by him who made thee, and loveth thee dearly. And first, thou wilt see that great care the Lord thy God hath of thee, out of that great love wherewith he loved thee, which moved him to make and appoint so heavenly a host to attend thee, for the gaurding and keeping of thee. Secondly, this would stir thee up jointly to fear and love this God, to fear him, who always hath in readiness such a great army of spirits to execute his will and to take his part against all such dare abuse him or his children in any sort. Knowest thou not, o my soul, that thy God in one night, by an Angel, smote in the the camp of Ashur an hundredth fourscore and five thousand, Esay 37. 36. who durst rise up against him and against his people? Let this stir thee up, o my soul, ●o love this God who hath them all in his hands ready to be employed to save, to comfort, and to deliver thee. Thirdly, let the sense hereof make us ashamed to speak that, to do that, either privately out of company, or publicly before others, which is repugnant to the good will of God, and which thou wilt be ashamed to speak before any religious honest man: seeing thy words, speak them where thou canst; thy deeds, do them where thou wilt; are heard or seen by those Angels who always attends thee. It were good that both men and women did harken to that watchword used by the Apostle. 1. Cor. 11. 16. Therefore aught the woman to have power on her head, because of the Angels. For as these Angels, being beholders and markers of our carriage, and actions, are rejoiced and encouraged as it were by our good behaviour; so are they grieved by our lewd life, and profane carriage. Finally and lastly, this would comfort thee, o my soul, under, and against all our troubles, considering that our Father, redeemer, and comforter; hath appointed these heavenly spirits his messengers, to be our painful nurses, and faithful pedagogues, whatsoever our estate be here to the judgement of blind men; but specially this should strengthen us against that fearful day of death, in the which this dusty tabernacle must be laid down, making thee, o my soul, thus triumphing over death, to speak to thyself; let me not be cast down, because death approacheth me, because these my ears shall be closed from hearing any more among men here, because my eyes shall be stopped, from seeing any more among men here, from henceforth never shall I hear that, see that, or do that which may offend my God, and beside that I shall hear such things (in that palace to the which I am going) see such things, feel, and possess such things; which in sweetness and excellence, shall fare surmount all heretofore seen, felt, and possessed by me; yea, let it not trouble me, that this my clay body, which lieth here under sickness, pined sore in every member of it, destitute of father, mother, husband, wife, brother, sister, or any living whatsoever, to care for it; seeing that blessed Spirit the comforter of Gods elect lodgeth within me, assuring me that God is mine, and I am his; and considering these heavenly spirits, attendeth my sick and pained body which they shall not forsake, till breath forsake it; for howbeit these spirits my attendants, be nor seen by these my corporal dim eyes, yet I am clearly seen of them, and assuredly granted by them, acorrding to that charge they have received of that great Angel of the covenant who gave himself for me, and who hath ordained to attend me, till they bring me where he is. SIX CUNNING AND CRUEL Robbers, having the heads of Doves, but the tails of Scorpions: sent from the bottomless pit, by the arch-enemy of God's babes, to withdraw them from the pathway which leadeth to the paradise of God; and for drawing them towards and holding them on, in that by-way which tendeth downwards unto that lake, out of the which there is no redemption. MAT. 10. 16. Behold I sand you as sheep in the midst of wolves, be ye therefore wise as serpents, and simple as doves. REVEL. 12. 7. 8. And there was a battle in heaven, Michael and his Angels fought against the Dragon; and the Dragon and his Angels fought, but they prevailed not. BERN. Hic mundus, non est nisi nemus, plenum latronibus, ideo per illud est cautè ambulandum. This world, is nothing but a wood, laid full of Robbers; and therefore it is needful that we walk circumspectly through it. TO THE SINCERELY RELIGIOUS and truly upright, Sir GEORGE HAY of Kinphains Knight; great Chancellar of Scotland; Counsellor to his most excellent Majesty in both the kingdoms. LVke the Evangelist, Luke 1. 1. 2. 3. knowing that that most Noble Theophilus was well instructed in that mystery of Christ; dedicated to him, First, that sacred History of the Incarnation, life, death, burial, Resurrection, and Ascension of that God-man, Acts. 1. 1. and man-God jesus blessed for evermore; and thereafter that heavenly History of the holy Acts of his faithful Apostles. And shall any thing be able to dash me (treading the clean paths of so wise a leader, of so holy a Master) my very religious Noble good Lord, in dedicating this part of my Heavenly Chariot unto your Lordship, if it shall please my blessed good God by his Spirit to move your good Lordship to deign yourself to accept of it? Certain it is, that since that lamed soldier Ignatius Layola of abominable memory, had his orderless bloody order, first confirmed at Rome by Paulus the third, Anno. 1540 by the means of Cardinal Conteran: that these Robbers, his lying cruel brood, (here offered unto your Lordship's view) compassed never this kingdom (with Satan that liar, that murderer from the beginning their Master) so frequently, so busily, so boldly as they do now at this present, for the surprising of the souls, and overthrowing of the bodies of God's Saints among us. Always when I think upon that light of God which shineth clearly in your Lordship's understanding, I see (to the great comfort of all such lovers of Christ among us) one able to take them up a far off, and to discern them. When I think upon that love and zeal of God (which burneth strongly in your Lordship's heart) I meet one, readily willing, seeing them and discovering them, to pursue them till they be apprehended. And when I cast my eyes upon that high chair (in the which not mortal weak man, but that immortal strong Monarch, hath even at such a time placed your Lordship) I lay hold on one, carrying an armed hand, able exemplarlie to punish them being apprehended, and who knoweth whither your Lordship be come to this chair, Esth. 4. 14. at such a time for this end? These Robbers being that Goliath, your Lordship's good and wise guide hath most wisely cast in your Lordship's way, to revile your Lordship, to defy your Lordship, yea to revile, and to defy to your Lordship's hearing, the host of the Lord: to the end that your Lordship as his David, sent out by him against them, may have them falling down dead at your Lordship's feet: and thereafter have their heads carried in triumph before your Lordship, as a manifest evidence to the world, that that God of hosts, even the God of the host of Israel (upon whom they have too long railed) is with your Lordship. The bygone proofs of your Lordship's carriage, and upright dealing in every thing, hath bred such hopes in the hearts of all fears God, that they expect this: hath brought such astonishment to the contrary minded, that they look for this. My good Lord, let not your Lordship's sincere true friends be disappointed, let not your Lordship's perjured, lying, adversaries be frustrated. Cleon the Lacedaemonian being set over the Commonwealth to govern it, sent for all his friends, and discharged himself of their friendship, knowing that friendship hath made many men oftentimes to err in judgement: and shall your Lordship's kinsmen and acquaintances offend (if your Lordship resembling in your happy government, that holy one who gave himself for you) shall say to these who shall come to your Lordship in chamber, in counsel, or in Session: Mat. 12. 49. 50. Behold my mother, and my brother, for whosoever shall do the will of God (and so have a good action) the same shall be my brother, my mother, and my sister. The Emperor Vitellus having refused the petition of one of his special friends which was unreasonable, and hearing him (waxing angry) said to him: What availeth thy friendship to me, since I cannot obtain that which I crave? did answer religiously, prudently, and calmly. And what availeth thy friendship to me, if for thee I must do that which is unlawful? And shall your Lordship hold these for your Lordship's friends, or accounted these worthy of your Lordship's favour, who shall attempt to desire your Lordship to speak or to do that for them which may provoke your Lordship's good God to wrath? My dear Lord, if devils shall afterward assault your Lordship, if men shall be bold, either by fair promises to allure your Lordship from good unto evil, or by sharp threatenings to menace your Lordship to refuse good, and to embrace evil? let that holily & happily spoken by josaphat to these judges deputed by him, be always remembered by your Lordship: 2. Chron. 19 6. 7. Take heed what ye do, for ye execute not the judgement of men, but of the Lord, and he will be with you in the cause and judgement. Wherefore now let the fear of the Lord be upon you. Take heed and do it, for there is no iniquity with the Lord your God, neither respect of persons, nor receiving of rewards. Suffer me, my very Noble good Lord, here to present my blessed Lord and love, even that great Angel of the covenant before your Lordship, setting your Lordship to this his work, strengthening your Lordship for this his work, and fully encouraging your Lordship against all difficulties your Lordship possibly can meet with, in undergoing and underlying this his work. The Lord is with thee thou valiant man. jud. 6. 12. 14. 16. Go in this thy might, and thou shalt save my Israel, in Scotland out of the hands of these bloody robbing Midianites, the Jesuits: have not I sent thee, I will be with thee, and thou shalt smite them as one man. He who made an house to the midwives of Egypt, shall not forget to build an house to your Lordship. He who justly made the names of Doeg, Sanballat, Tobiah, and Haman to stink, and who mercifully made the names of Nehemiah, Esdrah, and Mordecai to smell sweetly, shall in despite of all hellish and earthly powers, keep your Lordship's name from all infection, and made it to be sweet and fragrant to all future ages; yea, shall writ it in the Lamb's book of life, that after your Lordship hath served your King and Sovereign Lord here for a while, your Lordship may be hereafter, for ever, where that your Lordship's Lord & Sovereign is: joh. 13. 16. for the which till I breathe, I shall not cease hearty and humbly to draw up my simple prayers to God. Your Lordship's most humbly devoted, D. L. THE FIRST ROBBER IS the Popish Seminary obscuring from the child of God, that shining Lantern of Gods written word (presented before him for leading of him towards the heavens his Father's house) under an unknown language. HE is not sensible of God who reading that third of Genesis, o my soul, laments not that Euah harkening unto the Serpent, should have so easily condescended to neglect, and forget that undoubted true solid lesson brought to her ears by the loving voice of God, her gracious maker, and only true friend; and contented herself, first to have harkened unto a lying lesson, and thereafter to embrace it, brought from his deceitful lips who proved her deadly foe; first betraying her, and then destroying her. When we read the 13. and 16. Chapters of judges, we all condemn Samson of folly & rashness, who knowing that Almighty God had ordained no razor to come on his head (but that he should remain a Nazareth to the Lord) was moved by the importunate dealing of his deceiving Dalilah, to show her, that if he were shaved his strength would go from him, and that he would be weak and like unto other men. And yet when shall we begin, o my soul, to pity not one Euah, but a world of Euahs': not one Samson, but a very world of Samsons: who content themselves in these our days, alas, to pass by and neglect, yea, to despise and revile those only wholesome, and only true saving lessons which flows from the mouth of that their Father, which neither can deceive, nor lie; harkening in the mean time ●o those poisoned and poisoning lessons, invented by the deceitful heart of that man of sin, and his followers, and vented by the treacherous, smooth, yet slaying lips of his busy agents; yea, not only harkening to them when they come towards them, but longing for them, yea, waiting for them, if they appear to stay for any space from them, and which is more, hearty contented to beggar their children, and ruin their houses, to the end they may feed and nourish them Knowest thou not, o my soul, that Satan by that serpent the Pope, and his agents, by that Dalilah the Pope, and his suffragants (knowing what fruit is able to feed the child of God, and what fruit doth slay him; what will make the child of God strong and able to withstand him, and his uncircumcised confederates, and what will make the child of God first weak, and then a prey to him that in the end he may mock him) these many years bypast, hath been withdrawing the world from the mouth of God, and the mouth of God from the world, The light of the word couched by the Papists under an unknown language. speaking to it by holy written Scripture, by couching this clear Lantern of God's word under an uncouth and unknown language: and yet he hath so fare prevailed by this his busy double dealing, that now our Euahs', that is, our women who would be reputed noble and wise; that now our Samsons, that is, our men who would be accounted valorous; cannot be moved to look upon that sacred Book of God, being translated in their mother tongue, but abhor to see it, to read it, or to hear it read unto them, as if it were the indictment of some infernal spirit: for do these men or women abhor so much any vain or profane pamphlet, as they do the Bible in the vulgar tongue? But will our God, informing us by Scripture, subscribe with the Pope his adversary (exalting himself against all that is called God, ●. Thes. 2. 4. or is worshipped, so that he doth sit as God in the Temple of God, showing himself that he is God) in this point? Our God speaketh to the jews in the jewish language. no, not, our God, saith Scripture, is to speak to his people the jews, & hath them to instruct and direct about his worship, and their salvation: always in what language will he speak unto them? by what language will he instruct them? those who have read the writings of Moses, the Psalms and the Prophets, yea, in a word that whole volume of the old Testament, do know and must confess that our wise God spoke to the jews in the jewish language, and instructed the jews by the jewish language; for tell me, o effronted Seminary, in what language were these oracles of God, Rom. 3. 2. committed by God, unto the circumcised jews sounded, yea put in Register. When the fullness of time comes, our God hath not only the jews to speak unto, and to instruct, but the Gentiles also. Always will he speak to them in the Hebrew & Greek language. OH robbing Seminary, readest thou ever, considerest thou ever, that direction with the warrant thereof given by our Master unto his disciples, Act. 1. 4. Considerest thou ever that which according to this promise befell the disciples▪ Act. 2. 1. 2. 3. 4? jesus (blessed for evermore) who came into the world to save Jew and Gentile, and so who by persuading japhet to devil in the tents of Sem, to make of both one, must have some men to be witnesses both in jerusalem, and in all judaea, and Samaria, and unto the uttermost part of the earth. But must these men speak one language or two? or only these three canonised by the Pope, Hebrew, Greek, and Latin, which the lying Papist doth hold that our God hath separate for his sacred and heavenly things? Not so, not so, o my soul, I trow, for in the day of Pentecost not only were the Apostles heard by the jews in the jewish tongue, by the Grecians in their tongue, by the Romans in their tongue, but by the Parthians, Medes, Elemites, Inhabitants of Mesopotamia, Cappadocia, Pontus, Asia, Phrygia, Act. 2. 9 10. 11. Pamphilia, Egypt, Lybia, Cyren, Cretes, and Arabians: all these, saith Scripture, heard the Apostles speak the wondrous works of God in their own tongues. Wherefore were the Apostles gifted with the gift of tongues. And so it pleased our God that day miraculously (yet most graciously) to gift the Apostles his servants with the gift of tongues, to the end that they by speaking every language, might be able to discover the hid mysteries of God's blessed word to all people of every language, to the end they might be saved. Object. But I know that here the robbing cunning Seminary will allege, that we do him great wrong, and lie upon him grossly, saying: We neither condemn the vulgar translations of Scripture, neither debar we men from the reading of them. Remember thyself, o tricking Seminary, Answer. so shalt thou find that while thou appearest by the one hand slowly to put holy Scripture in the hands of God's children, translated in their own mother tongue; thou forgettest not with both thy hands subtly to pull it from them again. Know I not, o Seminary, that these blind leaders of that troubled conventicle at Trent, The decree of the Conventicle at Trent about the vulgar translation. in their 22. Session, and by the 8. and 9 Canons pronounced in it, will not forbidden the vulgar translation of the Scripture, and yet they forget not to forbidden the diu●lgating of these translations? And can any vulgar translation possibly have any use, to the benefit of God's people, unless it be di●●●●lgate, and so spread abroad to the world, to the end it may be heard and read? Upon what condition grant the P●pists liberty to read the vulgar translation. I know also beside this, o my soul, that the same blind leaders gives liberty to the people to read this vulgar translation tolerated by them. But to what people, o my soul, I pray thee is this liberty granted? not unto all people indifferently, but only unto such who profitably & without hurt may & can read them. And who be these I pray thee? The parts of the ordinance of Trent about this matter be four, o my soul: first, that it is lawful to none to read the Scriptures in the vulgar tongue, but unto them who have liberty gra●ted unto them by their Bishop and Inquisitor. 〈…〉 Secondly, that the Bishop giving liberty, they take advice and counsel of their ordinary professors. Thirdly, that the Bishops suffer them not to read indifferently all vulgar translations, but those only which Catholic Romans have set forth. Fourthly, that liberty be not granted to all men to read those, but to such as by the judgement of their confessor will receive no hurt by them, that is, to be plain with the cunning Seminary, but to such whom they hold as obstinate Papists, bond slaves to the Pope, and avowed adversaries to the saving truth of God, as they themselves be. Now of these four grounds laid by the Tridentine councillors, two things do follow: first, that these blind leaders of the Romish Synagogue admit very few to read the vulgar translations of the holy Scripture. Secondly, that those whom they admit to read them, are none beside their own sworn men, who refusing to hear the voice of that true shepherd jesus, have sold themselves to depend upon these mercenary cruel wolves, in the very matter of their salvation. OH ancient jews, were you thus limited and bounded by that doctrine which Moses learned of God in the mountain of God, The papists conditions are not by Scripture. and which he brought from the mountain to you? OH you sometimes the auditors of that great Bishop of your souls, jesus, were you thus marked by that great Bishop? yea, o you ancient hearers of Paul, who held backe from God's people, name of God, his saving counsel, were you thus tied? I know that Philip heard the Eunuch alack, as the Papists speak reading a portion of the Prophet Isaiah, but I hear not Philip either magnifying him by what Bishop and confessors advice did he that, or reproving him for doing of it. Yea, what shall I ●ay, o my soul, I wonder if those noble Bereans advised with any Bishop, Inquisitor, or confessor, before they attempted not only to read the Scripture, but by reading of it even to try whether those things spoken to them by the Apostles were conformable to Scripture, or no? for well had they learned these two directions, the one given by jesus: Search the Scriptures, for in them ye think to have eternal life, for they are they which testify of me. The other given by john jesus his dearest disciple in jesus name: joh 5. 39 Dear beloved, believe not every spirit, 1. joh. 4. 1. but tri● the spirits whether they are of God. OH fathers of the families of the jews, how are ye charged by the Lord your God, are ye drawn by him from Scripture as the Papists now do, God sends his to Scripture. or driven by him towards Scripture which the Papists cannot suffer? from Scripture I am not driven, but towards Scripture I am driven by the Lord my God, would these fathers say, for be they not thus directed by him: And these words which I command thee this day, Deut. 6. 6. 7. 8. 9 shall be in thine heart, and thou shalt rehearse them continually to thy children and shalt talk of them when thou tarriest in thine house, and when thou walk●st by the way, and when thou liest down, and when thou risest up: and thou shalt bind them for a sign upon thine hand, and they shall be as frontlets between thine eyes, also thou shalt writ them upon the posts of thine house, and upon thy gates. And again: Therefore shall ye lay up these my words in your heart, Deut. 11. 18 21. and in your souls, that your days may be multiplied, and the days of your children, in the land which the Lord swore unto your fathers to give them, as long as the heavens are above the earth. OH josuah, (no Church-ruler but a civil man) how art thou directed by the Lord thy God? art thou not thus counselled, and charged by him. josua. 8. 1. Let not the book of the Law departed out of thy mouth, but meditate therein both day and night, that thou mayest observe and do according to all that is written therein: for then shalt thou make thy way prosperous, and then shalt thou have good success. Yea, tells not the Psalmist me, o my soul, that I cannot be possibly one of those whom God hath blessed, unless I be acquainted with his Law, thinking upon it continually; for be not these his words. Blessed is the man whose delight is in the Law of the Lord, and who doth meditate in his Law both day and night. The jesuite is a jebusite. Be ashamed o jesuite of thy proud blasphemous lying title, and be content hereafter to call thyself a jebusite, for whilst thou banishest men and women from Scripture, thou hearest blessed jesus, sending men and women to Scripture, yea, commanding them to search Scripture, for be not these his words: john. 5. 35. Search the Scriptures, for in them you think to have eternal life, and they are they which testify of me. Hear I not jesus faithful servant charging the Colossians thus: Let the word of God devil in you plenteously. Where the Spirit of God will have the whole elect of God, men, women, old, and young, learned, and unlearned, to be as it were as so many buildings; & this blessed word of God contained in Scripture to be as a guest not lodging for one night but dwelling always to the end in them. That famous Bishop chrusostom handling this text at Constantinople, took occasion thereupon to deal with his people, to provide themselves of Bibles, at the lest of the new Testament, to the end that the husband with the wife, and the parents with the children might confer at home upon the mysteries of their salvation, praying them not to lay the whole burden thereof upon his shoulders. For chrusostom had not learned to blindfold the babes of God so, that they could think themselves sufficient certified of life eternal, if they could believe as the Church believed, albeit in the mean time they knew not what the Church believed. Theod lib. 5. de cor. grec. affec. Theodoretus hath a worthy place to this purpose. You may commonly see that our doctrine is known not only of them that are doctors of the Church, and ministers of the people, but also even of the Tailors, and Smiths, and Weavers, and of women, and that not only of learned, but of unlearned, and labouring women, and semsters and servants, and handmaids, neither only the citizens', but also the country folks do very well understand the same. You may found even the very diggers, and the neat-heards, and the gardeners, disputing of the holy Trinity, and of the creation of all things. Were these holy Fathers, (who sometimes said the babes of God with the holy truth of God) living now? I think they would condemn these hellish foxes, who by their cruel hands slay the bodies of the babes of God, and by their lying lips murder their souls. Hieron. add dem. I hear Hierom saying, o my soul, Ignoratio Scripturarum, ignoratio Christi est; ama Scripturas sanctas, & amabit te sapientra: ut magis est voluntatem Domini facere quam ●osse, The hurt cometh by the ignorance of Scripture. ita prius est nosse quam facere. The ignorance of the Scripture, is the ignorance of Christ; love holy Scriptures, and wisdom shall love thee: as it is a greater thing to do the will of God, then to know it, so it must be first known before it be done. I wonder how the jesuite taketh that speech of Augustine. Si Scripturas divinas aut non legimus ipsi, aut legentes alios libenter non audimus, ipsa nobis medicamenta convertantur in vulnera, & inde habemus iudicium unde potuimus habere remedium. If either we ourselves read not holy Scripture, or gladly hear not others reading them unto us, our very medicine shall be turned unto wounds unto us: and of that we shall reap condemnation, of the which we might have found health and salvation. Objection. I am not ignorant, o my soul, that the Popish seminary keeping up holy Scripture from the common people, That alleged benefit of ignorance & hurt, of reading Scripture removed. and thereby detaining them within the dark school of ignorance, allegeth most clearly (even against his conscience, albeit with a brazen countenance) that he doth this for the singular spiritual benefit of the common people: for is not ignorance (if we may tell the Seminary) the mother of Devotion? and doth not the reading of Scripture bring simple people under fearful heresies? Harken never, o my soul, unto the deceiving and male-pert, lying Priest making this allegation. Answer. john 4. Ignorance a fearful mother of vile superstition & uncouth be resi●. For I assure thee, being clearly taught of God, that howbeit ignorance hath been the only mother of abominable idolatry, and superstitious devotion, making poor souls with the deceived Samaritans to worship that which they know not, and with the superstitious Athenians to set up an altar unto an unknown God, yet ignorance was never, neither ever shall be the mother of that true religious devotion commanded by God, allowed of God, and comfortable for the soul of man. Ignorance hath been, and ever shall prove the mother of heresy, drawing men from the true God, yea making men (who profess themselves to know the true God) to worship and to seek him falsely. Esay 8. 19 20. OH Isaiah was this doctrine vented by thy clean lips which were touched with that coal which was taken of the altar of God, which now the unclean lips of the foul Seminary toucheth, who hath his conscience feared with a hot iron heat in the fire of the bottomless pit. Not, not, for I hear Isaiah speaking thus to me: Should not a people inquire at their God; from the living to the dead, to the Law and the testimony, if they speak not according to this word, it is because there is no light in them. And so Isaiah here, o my soul, maketh ignorance to be the manifest and direct mother of vile heresy. Doth blessed jesus that true teacher of the truth of God speak of ignorance as the false jesuite speaketh of it? not I think: for hear I him not thus speaking to the Saducees: You err not knowing the Scriptures and the power of God. Teaching them thereby that the ignorance of the Scripture made them to deny that rarest article of the belief, even the resurrection of our bodies; and consequently that ignorance is the vile mother of vile heresy. Yea hearest thou not, o my soul, that holy one thy Saviour crying thus on the Cross: Mat. 22. 19 Father forgive them, for they know not what they are doing: Lact. lib. 5. resolving us hereby, that Ignorance is the fierce mother of bloody persecution. Lactantius was not of the Papists opinion, albeit he writ that with his pen which the Seminaries conscience must subioyne unto: for giving his reason wherefore so few of the world did consent unto the only true saving truth of God, he saith; Multi ob●urant se contra manifestam veritatem, non cogitant quare sint nati; haec enim pravitatis est causa, ignoratio sui: Many do harden their hearts against the manifest truth of God: they consider not wherefore they were borne. For this is the cause and ground of wickedness, and shrewdness, when a man knows not himself, and how can he know himself possibly, who out of Scripture hath not learned to know God and himself. Bernard who lived in a very corrupt time was of another judgement than the Jesuits now be of: for he could writ thus touching ignorance. Pessimae matris ignorantiae pessimae itidem filiae duae sunt; falsitas, & dubitatio, illa miserior, haec miserabilior, perniciosa illa, ista molestior. Cum loquitur Spiritus ●adit utraque, & non est solum veritas, What moved the Pope to be so careful to have the holy Scripture kept up from the babes of God. sed & certa veritas. There be two most mischievous daughters of that mischievous mother, Ignorance; Falsity, and Doubting, that more miserable, this more to be pitied, that pernicious, this troublesome. When the spirit speaketh, they both do fall to the ground, and then not only is a truth, but a certain truth. Now in all their respects may it not be asked (even with admiration) what should move the Pope with his followers to be so earnestly, & carefully, to have that sacred volume of holy Scripture kept up from the babes of God. Harken, harken, o my soul, well know they what holy Scripture is, and what is to be found in it: and therefore therefore they cannot suffer, they will not suffer the babes of God to have it, jest they (led by Scripture) should be made to know that which they know, Scripture cannot but lead them unto. What thief approaching a house of purpose to break it, desires to hear the crow of the cock, or the bark of the dog, to see any candle, or to be brought before any gallows? for well knows he that the crow of the cock, or the bark of the dog may waken some one within, and so hinder him of his intent: and he cannot be ignorant that the candle will deceive him, & the gallows destroy him. Now no less clearly knows the Papist, Scripture to be that to him (in case it were known by the common people) which the crow of the cock, the bark of the dog, the light of the candle, and sight of the gallows is to these. This moved chrusostom long ago thus to writ touching Heretics. Chrysost op. imp. Hom. 44. Heretici sacerdotes, claudunt ianuas veritatis. Sciunt enim si manifesta esset veritas quod ipsorum ecclesia esset relinquenda, & ipsi de sacerdotali dignitate ad humilitatem venirent popularem. Heretical Priests do close up the gates of the truth of God: for they know that if that truth were made manifest, and clear to the world; that their Church would be forsaken, and that they themselves would be cast down from their priestly dignity unto the meanest estate of the basest people. Hireom. in Esa. lib. 9 cap. 30. This moved Jerome also thus to writ touching Heretics. Sagittant in obscuro rectos cord, istitantam sibi assumunt authoritatem, ut sive dextra doceant, sive sinistra, id est sive bona, sive mal●, nolunt discipulos ratione discutere, sed se praeceptores sequi; tunc high qui prius decipiebant nequaquam ultro ad eos volebant accedere, postquam se senferint intellectos. They shoot their darts in secret at the upright in heart. These men challenge so great authority to themselves, that whither they teach right, or wrong, that is, good or evil; they will no ways have their disciples to try, or examine that they teach but to follow their master's blindness: then these who first deceived the people, would not afterwards come to them knowing that they were understood and taken up. I persuade myself, o my soul, were that worthy man Petrus Ferrariensis living to day, he would (directing his speech to the Princes of the world and specially of Europe) cry out as he did of old. OH miseros imperatores & seculares Principes! qui haec & alia sustinetis, & vos seruos ecclesiae facitis, & mundum per eos infinite is modis usurpari videtis, nec de remedio cogitatis, & quia prudentiae & sapientiae non attenditis. OH miserable Emperors and Princes of the world! who suffer these & other things, & make yourselves servants of the Church, and see the world innumerable ways abused by them, and yet do think upon no remedy, because you harken not unto prudence and wisdom. For sure it is if the Princes and people (misled this day by the Papists) knew what God offers to them by Scripture, what God craves of them by Scripture, and how their leaders should carry themselves towards him, they would not be misled any longer by them. Not, not, jehu was never more forward in destroying the altars of Baal, 2. King. 10. than they would be ready to pull down all their idolatrous monuments. Acts 16. Those men of Ephesus were not more willing to burn their costly curious books, after they hard and believed, than the Kings, the Princes and the men, the women; now blindness follows the blind Papists, would be to burn all those pamphlets and monuments of popery put in their hands by them. And to conclude this point, sure I am were Augustine living this day, Aug. Epist. 167. he would direct his speech, against the Popish Seminaries as he directed it long ago against the Donatists'. Puto quod ipse diabolus, si authoritate judicis quem ipse eligeret, toties vinceretur, non esset tam impudens ut in ea causa persisteret. In my judgement if the devil himself were so often overcome by the authority of the judge whom he had chosen to himself, he would not be so impudent as to persist in that cause. The Papist is bewitched by four enticing Dalilaes' so that he cannot be reclaimed. But alas, but alas, o my soul, these sons of that son of perdition, be so bewitched by these four enticing and persuading Dalilaes' to the which by fearful oaths they have married themselves the only builders and upholders of that their Babel, (Auaritia, Superbia, Ignoratio Scripturae, falsorum Prophetarum admiratio. Covetousness, Pride, Ignorance of the Scripture, admiration of false teachers) that nothing can reclaim them. For my own part, I pray God for the son of his love's sake, Lact. lib. 4. cap. 30. when it shall please him to enlighten the eyes of the Papist Seminaries to see that, and to open their mouths to confess that even before the simplest of the babes of God which chrusostom confessed to be most true touching holy Scripture. Chrysost, hom. 3. de Lazaro. Magna adversus peccatum munitio est Scripturarum lectio, magnum praecipitium, profundum barathrum scripturarum ignoratio: magna salutis perditio de divinis legibus nihil sc●re, ears haereses peperit, ea vitam corruptaminuexit, hoc sursum deorsum miscuit omnia. The reading of holy Scripture is a great fortress against sin. The ignorance of holy Scripture is a very fearful downfall to the deepest and most dangerous dungeon. It is a great loss of salvation to know nothing of the Laws of God: this hath bred heresy; this hath brought in corrupt life, and vile manners; yea, this hath turned all things up and down. THE SECOND ROBBER is the Popish Seminary, without conscience, and with ashameles countenance, blotting clean, perfect written Scripture; with the foul blot of imperfection and subtlety, obtruding to the babes of God ●ound Traditions. THat evil one Satan, Satan ha●eth Scripture deadly being never able to forget that sensible foil he received at the hands of that great Saviour of the world jesus (drawing that two edged sword of holy Scripture, Mat. 4. over, and over, against him, even while Satan cunningly perverting Scripture, pressed by bringing of it against him, to abuse it to his overthrow) hath always kept in his heart, a deadly unrecoverable hatred against holy Scripture; and therefore he hath not contented himself by the crafty and cruel travels of the Popish Seminary only, to hide up that clear light which shineth in holy Scripture, from the eyes of God's babes. But besides this he hath not been afraid (so shameless is that great enemy the god of this world, so forward are these his agents first blinded and then sent forth by him) even to accuse holy Scripture of a most gross fault, and blast it with a monstrous blemish, holding and affirming, that even Scripture (the very indictment of truth) only loving, only pitiful, only towards the babes of God; loving them with a love unspeakable and glorious: pitying them with incomparable compassion: and well knowing what they stand in need of, for keeping of them from Satan and sins snare, and for leading them straightly towards their expected home) is no perfect book containing in it all things necessary for man's salvation, but imperfect, which must be supplied (as they allege) by their traditions and unwritten verities (as they call them) which they affirm to be worthy of no less reverence, and authority than the very written word of God delivered by the Prophets of blessed jesus, and his Apostles: as that shameless first decree pronounced from the deceived and deceiving hearts, by the foul and defyling lips of those apostate fathers of that ᵗ Council of Trent in that 4. Session plainly speaketh. Now (which thou canst not but justly admire) o my soul, the Popish Seminary hath so fare prevailed in this point also, with the Euahes of this time, with the sampson's of this time, that as they will not look, upon any condition almost, upon a Bible translated in their mother tongue, so they will even with greediness lend both their ears unto the found traditions of the Popish Seminaries, albeit they be the corrupt birth of his own brutish brain. pity o God the Euahes of this our time, harkening unto the Serpent, but not to the Saviour. pity o God that sampson's of this time, harkening unto the agents of that treacherous great Dalilah, but not unto that true glorious Messiah. O, o my soul, what a world of auditors and followers, found those blind leaders of the blind Scribes and Pharises, while thy Lord and Master teaching in the world, was forsaken of all? and therefore wonder not while he is not teaching in his own person, but by his base servants, lying flatterers be honoured and maintained, and that the only true fathers of the Church be condemned, and murdered. The Pope and his be possessed by a strange spirit. This must be a strange Spirit, o my soul, which possesseth the Pope, which possesseth his agents, yea, which possesseth those who do follow him and them, that he with them hath taken upon them to perfect holy Scripture as if in itself it were maimed, and not only to darken it as if it were not clear, but besides this that they have found credit in these points with the Euahes and sampson's of this world. The written word of God my Father I may not read, I may not hear in my mother tongue. And yet the unwritten inventions of man I my reed, I must read in any tongue I can understand. That Scripture which leads men thus, o my soul, cannot possibly be the spirit of the Father, the spirit of the Son who is from above, but must be some spirit who is from beneath, drawing men from the true Father and Saviour of their souls, to some bastard father and Saviour, who in the end will prove an unnatural Saul, seeking the life of his own jonathan, and a cruel Herod murdering those infants he should have maintained. Scripture condemns, and all ages since that time sensible of God, have abhorred jeroboam the son of Nebat, for attempting (contrary to the will of God) to erect an altar at Bethel, and another at Dan, jest the people resorting to jerusalem (where God had appointed sacrifice only to be offered) should have fallen away from him to the house of David: and shall not God condemn, and should not all men sensible of God abhor these pert Popish Seminaries who have taken upon them to set up in every corner where they can be heard, the calves of their own traditions, drawing away men thereby from the true oracles of Gods written word, jest that they ceasing to dote after these calves, and harkening to God's oracles, should give themselves to seek and serve the living God, according to his commandment? Now to the effect that the Seminary may make the calves of his traditions to shine the more brightly, and to smile the more sweetly on such towards whom they are drawn, they have not been afraid to lay a most fearful imputation upon our blessed God, and his sacred truth; most lyingly (and yet most boldly) affirming that all things requisite for man's salvation be not contained in holy Scripture. What, o my soul, if the eyes of men were enlightened with the eyes of David, to see the wonders of the Law of God, and seeing these wonders to perceive, not that little drop, but that huge quantity of sweetest honey, the hungry child of God hath presented to his soul by the Spirit, speaking unto him by that 4. verse of the 15. Chapter of that Epistle written to the Romans, and by the 15. and 16. verses of the 3. Chapter of that second Epistle written to Timothy? Believe me, o my soul, couldst thou weigh and consider those two Scriptures aright, thou shouldest found thyself even by five words (which I may justly style five bright diamonds Almighty God will have always to shine upon the five fingers of his own, to direct their way wheresoever they walk) shortly (yet most substantially) acquainting thee so with the whole uses of that blessed written word of God, that thou shouldst be able to found that nothing requisite to man's salvation is deficient in it, Scripture contains all things requisite for man's salvation. that all things needful to man's salvation be fully & clearly contained in it. Will't thou not confess, o my soul, that whatsomeever can concern man's salvation possibly, must either look to doctrine or to manners, or to comfort. If it look to doctrine, that doctrine is either true which the child of God must seek after, and embrace, as he would seek after that meat which is only able to feed him, and after that medicine which is only able to cure him; or false, which the child of God must fly from, as he would fly from poison, slaying not his body only, but his soul also. If the doctrine be true, that is abundantly and clearly taught by holy Scripture, and therefore it is said to be profitable to Teach. If the doctrine be false, that holy Scripture discovers clearly and overthrows fully, and therefore it is said to be profitable to Improve. If it look to manners, these manners be either good, commanded and commended of God: or evil, forbidden and condemned by him. If they be good manners, Scripture instructs them abundantly concerning them: and therefore it is said to be profitable to Instruct in righteousness. If the manners be evil, this Scripture reproves and condemns, and therefore it is said to be profitable to Correct. And lastly, if thou, o my soul, shalt find thyself cast down at any time, or weakened by the force of any tentation or cross lying on thee, or approaching near thee, shalt thou not found holy Scripture sufficiently able to furnish thee with Patience, Rom. 25. 4. with Comfort, and with Hope, as Paul tells thee? o my soul, when shall the blind Papist begin to lend his ear unto holy Scripture, which is that only old and true antiquity, which hath God that glorious Ancient of days for the author of it, to the end that he may first see that there is no suspicion of imperfection of insufficiency in holy Scripture, and therefore be moved to confess, that all things, and every thing requisite for man's salvation is only to be sought out of it, is only to be found in it. Shall thy God, o my soul, be so careful about the building of that outward tabernacle, which he appointed only to stand for a while, that even after he had called and fitted Bezaliel & Aholiah for the building of it, he will have it, and every thing belonging to it, to be made after that fashion which was showed by his Majesty unto Moses in the mount? And canst thou, o my soul, or any other soul with thee, be possibly built (by these men called of God for the work of the Ministry) upon that only true foundation, and precious corner stone jesus, otherways then Almighty God hath taught these men to build them upon him, in and by that his mountain of holy Scripture? Are we not thus resolved by that disciple whom jesus loved, o my soul: joh. 20. 29. 30. Many other things also did jesus in the presence of his disciples, which are not written in this Book; but these things are written that we might believe that jesus is that Christ the Son of God, and that in believing ye might have life through his name. Hear I not Paul crying with a loud voice to the hearing of Angels and men? Though that we or an Angel from heaven preach unto you otherwise then that which we have preached unto you, Gal. 1. 8. let him be accursed. If any man teach otherways, and consenteth not unto the wholesome words of the Lord jesus Christ, and to the doctrine which is according to godliness, he is puffed up and knoweth nothing, 1. Tim. 6. 3. 4. 5. but doteth about questions, and strife of words, whereof cometh envy, strife, raylings, evil surmisings, vain disputations of men of corrupt minds, and destitute of the truth, which think that gain is godliness, from such separate thyself. Thinkest thou that it was without cause, o my soul, that our God directed the jews thus by the mouth of Moses, to whom the Law was given? Deut. 4. ●. & 12. 32. You shall put nothing to the word which I command you, neither shall ye take aught therefrom that ye may keep the commandments of the Lord your God which I command you. Was it without cause that blessed jesus by whom grace came to us, would speak thus to us by the mouth of his dearest servant john? For I protest unto every man that heareth the words of the prophecy of this book: If any man shall add unto these things, God shall add unto him the plagues that are written in the book. Reuel. 22. 18. 19 And if any man shall diminish of the words of this prophecy, God shall take away his part out of the book of life, and out of the holy City, and from these things written in this Book. O, o my soul, when shall the blind Papist proudly (albeit not only vainly but falsely) bragging of Antiquity, countenance that Antiquity penned by men, led of God by Scripture, and in God's name leading men to Scripture, to the end that they with these men may see the sufficiency and perfection of Scripture, and with this, the vanity, the weakness, the vileness of humane traditions. Origen who was no Papist, albeit he wrote long ago, wrote thus: Origen in jerem. Nobis necesse est Scripturas sanctas in testimonium vocare; sensus quip nostri, & enarrationes sine his testibus non habent fidem. We must necessarily call holy Scripture to bear witness to us, for without them neither can our conceptions nor expositions have any faith. chrusostom seeing no imperfection in Scripture could say: Si quid dicitur absque Scriptura, Chrysost. auditorum cogitatio claudicat. Whatsoever is delivered or spoken without the warrant of Scripture maketh the minds of the herers to halt. Damascene agreeing herewith, can say: Cuncta quae tradita sunt per legem, Damas. per Prophetas, per Apostolos, & Euangelistas suscipimus, cognoscimus, veneramur, nihil ultro perquirentes. We receive and admit, we acknowledge and reverence whatsoever is delivered to us by the Law, by the Prophets, and by the Evangelists, searching out nothing beside. Augustine subscribing hereto could say: Quod è Scriptura authoritatem non habet, August. eadem facilitate contemnitur quae probatur. Whatsoever hath not authority from Scripture, is as easily contemned as it is allowed. OH would to God that those kings and subjects, parents and children, husbands and wives, masters and servants, who superstitiously dote after the Pope and his traditions, could harken to that of Cyprian, delivered to the inhabitants of Carthage his auditors: Adulterum est, Cypr. ep. 4. ad pleb. Carth. impium est, sacrilegum est, quodcunque humano furore instituitur, ut dispositio divina violetur: procul ab huiusmodi hominum contagione discedite, & sermons eorum velut cancer & pestem fugiendo vitate, praemonente Domino & docente, coeci sunt & coecorum duces. Nemo vos fratres à Domini vijs errare faciat; nemo vos christians à Christi Euangelio rapiat; nemo filios Ecclesiae de Ecclesia tollat; pereant sibi qui perire voluerunt, qui mandatum Dei reij●iunt, & traditionem suam statuere conantur; fortiter à vobis & firmiter respuantur; vitate linguam diaboli venenatam, qui ab initio mundi fallax semper, & mendax erat; mentitur ut fallat, blanditur ut noceat, bona promittit ut malum tribuat, vitam pollicetur ut perimat. Whatsoever is ordained of the fury of man, to the end that the ordinance of God may be overthrown, that is adulterous, impious, sacrilegious; take yourselves fare from the infection of such men, by flying, eschewing their speeches as ye would eschew the canker, and the pest; being forewarned and taught by our Lord and Master saying unto you, they be blind leaders of the blind. OH my brethren, suffer no man to make you err from the ways of the Lord Let no man pull you Christians from the Gospel of Christ? Let no man take the sons of the Church out of the Church; let them perish to themselves who will perish; let those be strongly and constantly rejected and cast off by you, who do cast off the commandments of God, to establish their own traditions; fly fare from the devil his poisoned tongue, who from the beginning of the world hath ever been a deceiver, and a liar; he lies, to the end he may deceive; he flatters, to the end he may hurt; he promises good things, to the end he may give thee evil things: yea, he binds himself to give life, to the end he may slay. OH when shall the blind Papist harken to that of Clemens Alexandrinus. In or. ad gent. Quoniam ipsum verbum ad nos venit de coelo, non est amplius eundum, ad hominum doctrinam. Because the very word of God is now come to us from the heavens, we must not hereafter take ourselves to the doctrine of men. This is that the Spirit would clear unto us, when he saith: At sundry times, Heb. 1. 2. and in divers manners, God spoke in the old time to our fathers by the Prophets, in the last days he hath spoken to us by his Son, by whom also he made the world. OH when shall that be heard and believed by the Papist. justin. in tryph. Sola Christiana Philosophia eiusmodi est, ex qua rerum divinarum haurienda est cognitio, cuius authores fuerunt homines iusti, Dei amantes, Deo chari, neminem metuentes, gloriae non cupidi, tantum Spiritus Dei afflatu locuti. Christian wisdom contained in holy Scripture is only such, out of the which knowledge of heavenly things is only to be drawn, the authors whereof were men just, loving God, dear beloved of God, fearing no man, no ways desirous of glory and honour, and who did speak by the inspiration of the holy Ghost only. THE THIRD ROBBER IS the Popish Seminary, maliciously stealing from the child of God that perfect satisfaction made by blessed jesus, his sole and full Saviour, unto God his Father for all his sins, and for all punishment due to him for his sins; and cunningly obtruding unto him his own satisfaction for the temporary punishment of his sins, either here before death, or after death in Purgatory. OH What a terrifying monster hath that cunning fox the Pope made of his more than subtly invented, The Papist hath made a fearful monster of his effectless fire of Purgatory. and yet more than shamefully vented, of the effectless fire of Purgatory? Believe me, o my foul, those huge giants the sons of Anak, bred never such dashing astonishment unto the faithless and murmuring spies, and people of Israel, as these flames of the fire of Purgatory (kindled by the Pope in the cold chimney of his fond imagination, and without it to this day never seen, never felt burning by any living, by any dead) hath and doth procure to those blind people, who turning their backs upon the word of God, (carried by Moses and Aaron) have lent their ears to his inventions. And yet the subtle Pope, to make this his conceit the more plausible, to that blind people led by him their blind guide, can hold & maintain most partly, (albeit more than lyingly) that howbeit blessed jesus hath by his death satisfied God his Father's wrath, The Popish forged ground of his forged Purgatory. for the guilt of the sins of his chosen, and for the eternal punishment due to them for those their sins; yet he hath no ways satisfied for that temporary punishment their sins draws after them, and so opening without shame his shameless mouth, he dare avow that all these who here do not sufficiently satisfy by Penance (as he speaketh) for their venial and daily sins, must remain after death in Purgatory, and be there broiled, and sodden in the flames thereof till they be haled out again. This fire the Pope hath taken upon him to make up of coals and other matter, never created by that great Creator who made all things, but of a matter known (I should have said unknown to himself.) And this strong fire he hath kindled neither in the heavens, nor in the air, nor in the seas, nor in the earth, nor in the hells; so that I must think, as the Pope doth not know of what matter he hath made up that his fire of Purgatory, The alleged extreme pains endured in the forged fire. so he cannot know in what place it burneth. And yet (if the Papist may be believed) o what extreme intolerable pains do poor souls sustain there? Is not this written by their Doctors for a truth, o my soul! There was a soul which had been thirty years in Purgatory, at length there came an Angel ask his soul whether it would tarry yet one short Winter day in Purgatory, In the 160. sermon of the souls of the book c●lled sermone● discipuli de tempore & sanctis. or if it would return to the world again, and do there a marvelous hard Penance; to wit, for a long hundred year's space go barefooted, still treading upon sharp iron nails, eating nothing but brown bread, drinking bitter gall mingled with vinegar, wearing a cloth made of camels hair nearest his skin, and having a stone under his head in place of a pillow. This soul hearing this, chused rather to return to the earth to endure all this, then to stay so much as one short Winter day long in Purgatory. But no wonder can it be that the soul made her choice thus, if that fire be such a fire as the Papists make it to be: for is it not written in their decrees, that there is no earthly pain or martyrdom to be compared to the pains of Purgatory? yea, is that great schoolman Thomas ashamed to affirm? Cap. qui in aliud dist. 25. that the fire of hell and the fire of Purgatory is all one, and that they differ nothing at all, but that the one is temporal, and the other is eternal. And yet is it not a wonder, o my soul, that the Papists can writ so resolutely touching this their forged fire, and the extremity of the pains sustained in it, considering that our blessed God (to whom all things are known) to this day told us never by Scripture that there was such a fire, or such pains sustained in it; yea, considering that these very Papists by whom these things be written, (as I think) will confess were never at Purgatory, either to see the flames of fire burning, What moved the Papists to writ so freely about their forged fire of Purgatory. or to hear the cries of the souls tormented there, or to be pained themselves therewith. But o my soul, it may be that I smell a fare off (if I be not fare deceived) that which hath moved the Papists so freely thus to speak, and to writ about their Purgatory. The fire of Purgatory they never saw, the ho●e paining flames thereof they never felt in their own persons. But yet they do daily see their own outward and natural fire, and feel the heat of it, to their great profit and pleasure: And they know that this their alleged forged fire of Purgatory, with the alleged fearful, and forged burning flames thereof, hath only set up this their fire, and kept in this their fire; that kings are only in their hands who are only able to pull poor souls out of these flames; yea that strongest fleshcrooke is only in their custody, which is able to hale them out of this boiling caldron (for be they not the masters of all Masses, Pardons, and Indulgences, by the which alone these poor souls (if the Papists may be believed) are delivered from these flames? have they not, non sine commodo curiae, albeit cum damno conscientiae: first forged that fire cunningly, and to this day fostered it carefully, drawing sharp slaying swords, and kindling seen devouring flames of seen, felt fire, against all such who hearing do not believe and follow them. And, o my soul, will Scripture subscribe with the Papist? will true Antiquity founded on Scripture, and not blinded by that filthy idol Covetousness foster him in this point? Scripture overthroweth Purgatory & her pretended ground. Not, not, o my soul, I assure thee; for if that blessed Spirit of truth speaking by Scripture clear any point of saving doctrine sensibly, for the resolution and consolation of poor sinners, against those evils which sin draweth upon man, he clears most sensibly that which that cursed spirit of lies speaking by the Pope, and his suffragans obscures most grossly, yea controls and denies most impudently: and yet most hearty unto the confusion and condemnation of poor sinners. What hath the Spirit of God cleared, o my soul, if this be not cleared by him? Blessed jesus, that Son of God and Son of man, is that sole and only Saviour of man, is the full and perfect Saviour of man; who alone in his own person once hath satisfiedfully, and perfited his father's justice, for all the sins of his elect freeing them from all the guilt of their sins, and from all their punishment due to them. Cannot sweet jesus (who never made any foolish brag, or uttered any apparent untruth, fastened to the Cross, and there suffering for thee, Christ alone in his own person hath satisfied his Father for us fully. o my soul) cry out with a loud voice. It is finished, it is finished? by this one word, directing his speech to God his Father who sent him to save lost men, and telling his Majesty that he by his death had paid the lest farthing of man's debt of sin, and so satisfy his justice fully; directing his speech to man, for whose sake he was sent, and telling him that he was loosed from that band, and hand writing, God the Father had over his head because of sin, he having canceled it, and rend it in pieces upon the tree, and so that he was freed from that prison within the which he lay bound before and set at liberty, henceforth to serve God on earth, and to reign with him in heaven: & yet the covetous papists always crying (with judas) What will you give me and I will betray him to you? can give Christ the lie in his face, saying in the hearing of his father to men, It is not finished. That is, Christ hath not ransomed man fully, and freed him from prison wholly in respect he must go yet to that prison of Purgatory and by another ransom (most vile indeed, yet not so vile as the vile receiver of it is) be delivered therefrom. Cannot Paul (subscribing to the sweetest and most comfortable words of his Master) tell me that jefus is given me of my God to be my Redeemer, 1. Cor. 1. 30. albeit the Pope would sand me to Purgatory, to the end he may be my redeemer? Yea, that he gave himself a ransom for all men, albeit the Pope would sand me to Purgatory, 1. Tim. 2. 6. there to be tormented by myself, by suffering of torments, and by the living belonging to me, by laying down a ransom of gold, for some masses to be sung for me. Isaiah would make me believe (and I dare not but believe him better than all the Popes of the world) that I am healed by Christ's stripes, Esay 5. ●. and yet the Papist will have me yet to be whipped, for the healing of me, with the burning scourges of the flames of this Purgatory. Yea, Isaiah in that same place tells me that the chastisement of my peace was upon Christ alone, and Paul would assure me that I being justified by faith have peace with God through jesus Christ our Lord, albeit the fierce Papist would sand me backe to that bloody bars of his cruel Purgatory, there to undergo a fearful battle and undergo a bloody warfare: draw near me, A direct opposition betwixt that spirit which speaketh by Scripture and that spirit speaketh by the Pope. here, o my soul, and consider I pray thee, but that contradiction which is to be found to be betwixt that spirit of truth speaking to thee by Scripture about this point, and that spirit of lies speaking to thee by the Pope: Scripture tells me that Christ hath fully satisfied his Father for me: The Pope tells me that he hath satisfied him only in a part. Scripture tells me that Christ satisfied once for me. The Pope tells me that he must be satisfied daily for me; Scripture tells me that he satisfied his Father for me by himself in his own person, bearing our sins in his flesh upon the Cross: the Pope tells me that I must satisfy my God by suffering in my own person. Scripture tells me, that he hath satisfied and doth satisfy his Father in us. No wonder that the Pope doth this, for by this craft he liveth, and therefore I must give him leave, o my soul, till God (being merciful unto him) open his eyes to see that truth which shineth in holy Scripture, to lie about this his forged Purgatory; Act. 20. as Demetrius the silver Smith at Ephesus lied about his dead goddess Diana. True Antiquity condemneth Purgatory. But will true Antiquity, o my soul, subscribe with the Papist about this his Purgatory? Not, not, if it could be harkened unto: for cannot old Cyprian say. Cyprian. con. Deme. Quando istinc excessum fuerit, nullus iam locus poenitentiae, nullus satisfactionis effectus; hic vita, aut tenetur, aut amittitur. So soon as we go hence there remaineth no place of repentance any more, no effect of satisfaction; life is either lost or found here. Bernard could say, Tria sunt loca: Coelum, Terra, Infernus; & habent singula habitatores suos; coelum solos bonos, terra mixtos, Infernus solos malos. There be three places, the Heavens, the Earth, and the Hells; and every one of them hath their own indwellers. The heavens keeping these who be good only: the earth possessing both good and bad: Bern. in sentent. fol. 117. the hell's having the wicked only enclosed within them. And again, Tres sunt animae status, in corpore, posito corpore, & recepto corpore; primus datus est ei ad agendam poenitentiam, reliqui duo ad habendam requiem vel poenam scilicet, prout gessit in corpore, sive bonum, sive malum. There be three conditions of the soul, one while it is in the body; another when it lays aside the body; the third when it takes up the body again. The first estate is granted to her, to the end she may repent, the other two, to the end she may receive rest or punishment, as she hath behaved herself in her body, by doing good or evil. Aug. lib. 5. hypogr. Augustine long before Bernard could writ thus. Primum locum fides catholica divina authoritate regnum credit esse coelorum, secundum gehennam, tertiam ignoramus penitus, imo nec in scriptures sanctis inveniemus: the faith of true Catholic Christians leaning to the authority of God, believes the first place after this life to be the kingdom of heaven, the second to be the hells, but the third we no ways know, neither shall found to be in holy Scripture. And no wonder that Augustine writ so, for he could not found that Purgatory hath that use which the subtle greedy Papist since his days hath feigned it to have; for writes not Augustine thus again: Aug de ver. Ser. 37. Christus suscipiendo paenam, & non suscipiendo culpam, & culpam & paenam delevit. Christ by taking on him the punishment due to us for sin, and not the guilt of sin, hath done away both the guilt and the punishment. Yea, this moved Bernard to bring in that saying, Oportuit liberari in hoc saeculo ut liberos haberet in futuro. It behoved the children of our God to be freed and delivered from all evil in this life, to the end that God their Father might have free sons and daughters to reign with him in the world to come. Were that ancient Doctor at Paris living now, Frater Michael. Menoti. he would join hands with us against the Papist in this point, for could he not writ thus: Peccator est mercator positus in hoc mundo pro emendo regnum Paradisi, & tantum durant nundinae quantum vita praesens. A sinner is a merchant placed in this world to buy the kingdom of Paradise, and the market or fair in the which he must buy it, endures & lasts as long as this present life shall endure. THE FOURTH ROBBER is the Popish Seminary, malciously stealing from the babes of God that clean bloody and only propitiatory sacrifice offered unto God the Father by that blessed high Priest of our souls jesus; and subtlety obtruding to them that unclean bloody, and no ways purging, but always defiling sacrifice of the Mass, offered up (alas) not unto God (as the Papist allegeth) but to the devil (as he should confess) by his Masse-Priest. Sing, Wherefore was this vile Mass forged by the Papist. o my soul, that vile sacrifice of the Mass was first invented without confidence, & then vented with a shameless countenance, specially because of this forged and feigned fire of Purgatory to be a tongs or flesh-hooke, or rather a thievish Egyptian hand, to pull out money of poor men's purses. Let us try if Scripture will favour the tongues, and flesh-hooks of the Mass, more than it favours the fire of Purgatory. Sure I am, o my soul that the first inventors of this unbloody (albeit not ungreedie) sacrifice of that mischievous monstrous Mass, never dreamt that holy Scripture should have favoured it, or furthered them in maintaining of it, albeit the other venter's of it, (non efferentes verum sensum ex Scriptures sed inferentes falsum sensum in Scripture as: not bringing forth a true interpretation and meaning out of Scripture, but throwing forcible a false interpretation, and meaning upon Scripture) have (perverting Scripture to their own condemnation, 2. Epist. 3. cap. as Peter speaketh) pressed to make Scripture sound their, way. The name of the Mass the Papist shall not found in Scripture, and this the most learned among them will not deny, for I persuade myself that they are long ago ashamed of that brutish conclusion, gathered by the Doctros of Sarbon at Paris, upon the end of Paul's Epistles, showing whence they were written, and sounding in the Latin tongue thus. Missa est, and so forth; affirming that Paul did thereby give men to understand that they should go to hear Mass on Sunday. And therefore I must pray thee, o my soul, let me here inquire of the Papist first, what sacrifice this his sacrifice of the Mass is? Secondly, what is that which he sacrificeth when he offereth it up? and these two questions being answered by him, I shall show thee (God-willing) what thy God speaketh to thee by his own mouth out of Scripture, and hath delivered for thy resolution and establishment about this point. The Papist will answer thee, o my soul, that his sacrifice of the Mass is an external, real, unbloody, propitiatory sacrifice, in the which the true body and blood of jesus Christ be offered up to God his Father, by the Mass priest, under the shape, form, and fashion of bread and wine, and that for the sins of the living on earth here, and for the dead in Purgatory. I know, o my soul, that the Mass priest knows that he hath no conscience in extolling and defending of this his sacrifice, and yet I cannot but wonder how he hath the face to offer it up, and to eat it when he hath done with it. Grants he not, o my soul, that it is an outward sacrifice? now if it be an outward sacrifice, it must necessarily be a visible sacrifice, all outward things being visible? If it be a visible sacrifice, then necessarily that which is offered up into it must be seen, for how can an outward sacrifice be understood, unless the sacrifice offered up into it be perceived? Stoop forwards here, o my soul, and with courage demand the Mass priest, what he offers up to God, and so what he understands by the sacrifice whilst he calls his Mass an outward, real sacrifice? Himself I think he offers not up, himself I think he understands not by that sacrifice which he offers up, nor his altar, nor the many ceremonies used by him, nor those hundred crosses over and over made by him. The body of Christ, saith the priest, stands by his sacrifice: that I hear, but is Christ's body in that sacrifice of the Mass outward and visible? advice with thy senses, by the which outward things are perceived, o Mass priest, most sensible of silver, but altogether senseless of thy Saviour, and then if thou hast any conscience, answer me as thou wilt be answerable to God: seest thou the body of Christ in this thy sacrifice of the Mass? smellest thou it? tastest thou it? touchest thou it? But the accidents of the bread are seen (allegeth the Mass priest) as the roundness of it, the colour of it, yea the taste and smell of it are also perceived, and these be outward and external. That I grant to be true. But always, o Mass priest, when all this is done, either thou must offer these accidents to God, and these must be thy sacrifice, which thou deniest, or else thou must offer up to God an outward visible sacrifice without an outward visible offering, which cannot possibly be: or lastly, that one and the same sacrifice must be outward and inward, visible and invisible. But it may be, o my soul, that the Mass priest who hath learned his tongue so grossly to contrary God, can easily digest these contrarieties. Forget not then, o my soul, that the Papist doth confess that Christ's body is offered up in the Mass, and yet that it is invisible in the Mass, and therefore see that thou, throwing his own false doctrine in his own soul's face, say to him, upon his own grounds, that his Mass can be no visible sacrifice, and if it be no visible, that it cannot be outward as he affirmeth. No remission of sins without blood. But will Scripture agreed with an unbloody sacrifice promising remission of sins? I trow not, o my soul, for speaks not Scripture thus: Heb. 9 22. Without shedding of blood there is no remission. Will Scripture allow the offering up of Christ by a priest for the sins of any? I trow not, o my soul, ●or be not these the speeches of the Spirit: Heb. 10. 10. 11. 12. 13. We are sanctified by the offering up of the body of jesus Christ once made. Every Priest appeareth daily ministering, and oft-times offereth any manner of offering, which can never take away sins. But this man after he had offered one sacrifice for sins, sitteth for ever at the right hand of God, and from hence forth tarrieth till his enemies be made his footstool. Heb. 9 24, 25. 26. 27. 28. For with one offering hath he consecrated for ever them that are sanctified. Christ hath entered into the very heaven to appear now in the sight of God for us, not that he should offer himself often, as the high Priests entered into the holy place every year with other blood, (for then must he have often suffered since the foundation of the world) but now in the end of the world, hath he appeared once to put away sin by the sacrificing of himself, and as it is appointed to men that they shall once dye, and after that cometh judgement, so Christ was once offered to take away the sins of many, and unto them that look for him shall he appear the second time without sin unto salvation. And in that fame place: Christ being an high Priest of good things to come, Heb. 9 11. 12. by a greater and more perfect tabernacle, not made with hands, that is not of this building, neither by the blood of goats, and calves, but by his own blood, entered he in once into the holy place, and obtained eternal redemption for us. And again: For such an high Priest it become us to have which is holy, Heb. 7. 26. 27. 28. harmless, and undefiled, separate from sinners, and made higher than the heavens, which needeth not daily as these high Priests to offer up sacrifice, first for his own sins, and then for the peoples; for that did he once when he offered up himself, for the Law maketh men high priests which have infirmity, but the word of the oath which was since the Law maketh the Son who is consecrated for evermore. Consider these Scriptures, o my soul, and then calling to mind the fond conceits of the false greedy priest about his Mass, judge, I pray thee, how these grounds can possibly stand together: Christ's offering once made, and Christ's offering not once made; Christ's offering once offered, and Christ's offering daily offered, yea daily to be offered while the world lasts; Christ once offered, and Christ not once offered, but often to be offered; Christ offered once by himself, and to be offered often by the priest. But all these contrarieties be easily digested by that man, o my soul, who can tread the paths of the old Scribes and Pharises: for o how justly may that be spoken of the Mass priest this day sacrificing his unbloody sacrifice of the Mass, that holding in his forged fire of Purgatory, he may thereby kindle up to himself, and always keep in his closet, an hot fire to warm himself) which was spoken long ago of the Pharises, of whom chrusostom writeth thus: Magis cupiebant ut lege manente in usu essent sacrificia quibus ipsi ditabantur, Chrys. on Mat. 23. hom. 44. non Deus; quam lege cessante, sacrificium iustitiae veniret in usum, quo Deus delectatur & homines iustificantur. They desired rather, that the Law, these sacrifices standing, might remain in use, by the which they were enriched, and not God; then that the Law ceasing that sacrifice of righteousness should have place, with the which alone God is well pleased, and by the which sinful man is made righteous. Now I appeal to thy conscience, o Mass priest, whither thou wishest that thy unbloody sacrifice of the Mass, whereby thou art enriched, and God is grieved, should stand in constant vigour, as it hath done with thee, or that it should cease and be rejected of all men, as it was never ordained of God, to the end that all men every where might have recourse only to that only bloody propitiatory sacrifice once offered up by Christ, and never to be offered up again, albeit it be that only sacrifice wherein God delighteth, and whereby everlasting righteousness is attained by man. But while the Mass priest finds himself thus by Scripture to be straited, with Satan his master tempting my Saviour, he dare fly to Scripture, and press even by it to make all he hath alleged good (about the retention of the temporary punishment due to sin) after the guilt thereof and eternal punishment belonging to man, The Popish alledgances for the retention of the temporary punishment after that remission of the guilt and eternal punishment. for it is remitted. Read we not (will the Mass priest say) by Moses, in the 3. of Genesis, that howbeit Adam after his fall was certified by that sweet Evangelic Sermon sounded i● his ears, that by faith in the seed of the woman promised, he should be freed from the guilt of his sin, and eternal death due thereunto: yet we found that Adam beside this must endure the first death, be cast out of the earthly paradise, and have his body afflicted with many troubles and miseries. Surely read we not that notwithstanding David had his adultery and murder remitted, yet he was sharply punished with temporary scourges, for as Scripture tells us the child which was borne died according to Gods threatening: Ammon his son defiled Tamar his daughter, Absalon his son slew Ammon his brother, yea Absalon his son put first his old father out of the doors, & after defiled his concubines before the Sun, whereof it is manifest (saith the Mass priest) that after God hath remitted the great and eternal punishment of sin to his own, that they themselves must suffer for the temporary, either here before death, or after death in Purgatory. Lift up thine ears, o my soul, and hear I pray thee, he whom heresy hath once blinded, can very hardly be enlightened by verity: yea, he who with judas seeks the bag, cannot be kept backe from betraying jesus, for any thing jesus can speak to him, jesus can do to him. If thou hast any conscience, o Mass priest, tell me as thou wilt answer to God, if no other thing moves our wise God, after he hath freely and fully forgiven his children for the merits of his dearest child jesus, to correct and afflict them, but that thereby they may satisfy his justice for the temporary punishment due to them for sin? If thou shalt suffer Scripture to lead thee, and not thy own greedy heart to miscarry thee, thou shalt found that no ways, for that cause, but for main other good deeds doth our God so behave himself towards his own. First, that the body of sin in them may by piece and piece be crucified, Wherefore corrects our God those whom he remitteth. and mortified, lest otherways they falling forth in new sins should prove dogs returning to their vomit, & swine to their puddle. The sense hereof moved, David to say: It is good for me that I have been afflicted, Psal. 119. 71. that I may learn thy statutes. Secondly, this is done by our wise God, to the end that these his corrections may supply the room of as many speaking, wise Masters, always sounding in the ears of God's children that notable jewel received by them, even the remission of their sins, together with the duty they should discharge unto God for the same. This moved David in the place alleged to say: Before I was afflicted I went astray, Psal. 119. 67. but now I keep thy word. chrusostom Chrysost. seeing this which the Papist cannot see, could say. Deus imponit paenam non exigens supplicia pro peccatis, sed ad futura nos corrigens. God lays correction upon his own, not exacting any punishment for sins, but correcting us for the time to come. Yea, this moved Augustine to say. Res prosphera donum est Dei consolantis, res adversa donum Dei admonentis. Prosperity is the gift of God comforting men; adversity is the gift of God admonishing men. Thirdly, this is done lest sin (which is both freely and fully remitted of God with all punishment due thereto) should be extenuate and accounted light, either by the committers, or by others looking on them, and in the end not only excused, but defended by them to their condemnation. This moved the Apostle to say, 1. Cor. 11. 32. When we are judged we are chastened of the Lord, because we should not be condemned with the world. Fourthly, that sinners being thus reconciled to God through the remission of their sins, and yet out of his wonderful, wise love corrected by him, might always carry about with them some tokens of that sin which lodgeth within them, and doth sometime fully burst out of them, leading them always with the sound, to the sight of their black feet, and making them to walk more holily, and humbly before God, crying always with that great Apostle, Rom. 7. 24. OH wretched man that I am who shall deliver me from this body of death. Fiftly, to the end that th●se corrections wisely laid upon them by their God, might have a solid matter of spiritual exercise to them, not only acquainting them with the great weakness and imperfection of their faith and repentance, but stirring them up to have them from day to day, more and more increased and strengthened. August. Augustine seeing this, could writ most prudently about this point thus: Posset aliquis dicere, si propter peccatum dixit Deus homini, in sudore vultus tui edes panem tuum & spinas, & tribulos proferit tibi terra; cur fideles post remissionem peccatorum, eosdem dolores patiuntur? Respondet, ante remissionem esse supplicia peccatorum, post remissionem, esse certamina exercitationesque iustorum, Some man might say, if God said unto man for his sin, in the sweat of thy face shalt thou eat thy bread, and the earth shall bring forth thrones and thistles to thee: wherefore doth the faithful after the remission of their sins suffer the like troubles, He answers: before remission of sins these things be punishments sins, but after remission they are trials and exercises of the justified children of God. OH when shall the lying Seminaries harken to that of the Apostle. Heb. 12. 6. 7. Whom the Lord loveth he chasteneth, If you endure chastening, God offereth himself unto you as to sons. Reuel. 3. 19 As many as I love I rebuke and chasten. Now if these corrections which be laid by our blessed God upon his children, do not only flow from that sweetest well of that love, wherewith his Majesty doth love them in his blessed Son, but also by evident and sure pledges of that love; can these corrections suffered by God's children be possibly satisfactions for his justice for sin? I charge thee therefore, o my soul, that remaining within my body, thou countenance no sacrifice, besides that only bloody sacrifice, offered once only up by thy great high Priest jesus God, Esay 53. and man upon the cross unto his Father for thee, 2. Cor. 5. as thou desirest to be freed of the burden of my sins, and of all punishment due to me for them. I charge thee that thou never lend thy ear to the sound of any Purgatory, john 1 besides that clean and cleansing pure blood of that blessed Lamb of God who takes away the sins of the world, 1. john 1 and whose blood cleanseth thee from all sin, Aug. in Epist. 171. ever crying with Augustine, Passio Domini pretium est orbis terrarum: The suffering of the Lord jesus is the redemption of the world; and never forget to solace and cherish thyself in the midst of all extremities with that of Bernard: Bern. Passio tua Domine ultimum refugium est, singular remedium; deficiente sapientia, iustitia non sufficient, sanctitatis succumbentibus meritis: Thy passion o Lord jesus is my last refuge, my singular remedy, when my wisdom fails, when my righteousness is not sufficient; and when the merits of my holiness do succumb and are brought to naught, thy only passion doth help me. O, o my soul, when shall the blindfold Papists (who partly avow that they do see, and who in this respect cannot but sin grossly, and go on in sin fearfully) begin to persuade that they be blind; to the end that through the tender mercies of God they may be freed from their sins? Can the Popish Seminaries (the sowers of Satan's poison, and people with the proud Pharisees, and who with, Esay 60 6. 3. the counterfeit old idolatrous jews do offer swine's blood, and bless an Idol) begin to learn to discern betwixt that great and only Majestic high sacrificing Priest, jesus, and their greedy and only mercenary, slavish, sacrificing priest; would they begin now at length (having stumbled so long at that lantern of the blessed word of God, Mark the opposition which is betwixt Christ and his sacrifice and the Popish priest and his sacrifice and sinned against the light of their own consciences,) to make a difference betwixt that bloody sacrifice offered up by jesus, and these unbloody sacrifices now authorised and offered up by them and their leaders, the Jesuits? OH how fare would they adore the one, and abhor the other! OH with how swift feet would they run towards the one, and flee from the other! Yea, o how often would they present the one before the Lord their God, as that only ransom which is only able to satisfy his justice for their monstrous debt of sin, and repent before God and man that ever they presented themselves before the other, which is nothing else but that odd abomination, whereby that debt of sin is not only kept over the head of man, but also fearfully augmented and increased, swearing solemnly never to countenance that Idol. The heart of the sacrificer jesus, o my soul, as Scripture witnesseth was the heart of a Lamb beyond all measure, gentle and pitiful, which never devised any cruelty, which never consented to any cruelty. The mouth of that sacrificer jesus was the truest mouth, the sweetest mouth that ever man spoke with, never uttering any falsehood, never colouring, or covering any cruelty to the prejudice or hurt of any. The hand of that sacrificer jesus, was the cleanest hand that ever man carried, the most liberal hand that ever man had, helping thousands, but never hurting one; saving, and healing thousands, but never slaying or harming so much as one; albeit that sacrifice offered up by this gentle, pitiful, true, sweet, liberal, and ever helping and saving, but never harming or slaying sacrifice, was bloody, yea was as it had been nothing but all bloody, his head, his side, his hands, his feet, being all covered therewith, so that not without cause some of the ancients could apply that of Isaiah to this blessed Sacrificer jesus. Esay 61. 1. 2. 3. Who is this that cometh from Edom, with read garments from Bozrah? he is glorious in his apparel, and walketh in his great strength, I speak in righteousness, and am mighty to save? wherefore is thine apparel read, and thy garments like him that treadeth in the wine press? I have tread the wine press alone, and of all the people there was none with me. But, o my soul, will not the Papist confess (considering long and fearful experience will testify against him) that the heart of his sacrificing Priest is the heart of a lion, beyond measure fierce and false, devising cruelty, approving cruelty; that the mouth of his sacrificing Priest is the mouth of a devil, having always deceit & falsehood under his lips, and never so readily as when he bakes his false speeches with fearful oaths. That the hand of his sacrificing Priest, is the hand of one Bontcher and Burrio, delighting in nothing so much, as in the shedding of the blood of Kings, Princes, and people, without any respect of sex or age, albeit his sacrifice in the mean time (as he styles it) be unbloody. And here I would pray thee, o my soul, (if thou be any way acquainted with the holy and just God) to tell me ot thy God can possibly take upon, or accept of that unbloody sacrifice which is offered up by him who hath a bloody false heart, devising cruelty and falsehood? a bloody tongue councelling and concealing, as he hath to do with God and his Saints, cruelty and falsehood? yea, an hand executing cruelty and falsehood? yea I must yet inquire of thee another thing, o my soul, could that bloody sacrifice offered up by jesus to God his Father for thee, have possibly been accepted of God, if his heart, his mouth, and hands, had been such an heart, a mouth, and hands as the heart, mouth, and hands of the Papish priests be? Not, not, o my soul, had Christ heart been such an heart, had Christ's mouth been such a mouth, had Christ's hands been such hands, as the heart, mouth, and hands of these Papish priests be, even Christ's sacrifice should have been rejected by God his Father. And therefore I hear Peter (fully abused by the Pope and his followers) telling me that I am not only redeemed by the blood of that Lamb jesus, 1. Pet. 1. 19 but of that Lamb jesus; undefiled, and without spot, clean hearted, clean tongued, clean handed, and always clean. When I begin to think upon this seriously, o my soul, I cannot but wonder who he is that hath conquered such a great crack to the Papist priests in this our last age of the world, that an unbloody sacrifice coming from his bloody, heart, mouth, and hands should be accepted of God, at whose hands the old jews, God's first borne, could find no such favour: for whe●● read that first of Isaiah, I hear out God rejecting both the bloody and unbloody sacrifices of the jews, to wit, their prayers and incest, and all because their hands were defiled with blood, for speaks not our God by Isaiah thus: Isa. 1. 15. When you shall stretch out your hands I will hide my eyes from you, and though you make many prayers, I will not hear you, for your hands are full of blood. Shall cruelty in the heart and in the hand of the sergeant jew, make that holy just God of heaven refuse to accept from the hands of the jews these sacrifices, his Majesty by his Law hath commanded? and shall this holy just God accept of that sacrifice offered up by that cruel heart, and bloody hand of the Mass priest, which he never commanded, but which hath been, is, and shall be, in despite of devils and men, abomination before his Majesty, albeit he dare dream that his unbloody sacrifice smelled never so sweetly before God as when he hath come from the devising or approving of the slaughter of some few or more, who do worship the true God of heaven, truly according to his will, and not as men would teach them? But it may be, o my soul, that the priest his great God (the Pope I mean) who is clothed with a threefold diadem, as he who hath all power in heaven, and in earth, and in the hells, hath made him conceit that he hath procured this credit unto him. Always I am not ignorant, o my soul, that the Papist Seminary being challenged of cruelty, and taught cunningly by their leaders the jebusites, will allege and avow that they give no counsel against the life of any, but of those who be the enemies of Christ, and that they neither give counsel to slay any, The lesuits allegation to excuse their cruelty. neither do allow the slaughter of any, neither do slay any, but out of that love which they carry to Christ, and so to the end that by cutting off the enemies of Christ, This allegation is removed and ●roved they may build a glorious Church to his Majesty. What if these allegations (plausibly to the Papist and his followers, Act, ●0. 28. but more than pernicious in themselves) were examined by holy Scripture? Scripture tells me, that God by his own blood hath purchased a Church to himself: but Scripture told me never, that God would conquer a Church unto himself by shedding the blood of men and women, of Princes and subjects, old and young. I hear our Master indeed saying in the Gospel to his disciples: joh. 16. 2, The time shall come that whosoever killeth you, shall think he doth God good service: But I never heard him speak thus. The time shall come that whosoever killeth you shall do God good service: and knowest thou not, o my soul, that there be great odds betwixt thought and deed, betwixt that which appears to be, and that which is? Yea, knowest thou not that the jews thought that they were doing well, when they cried out against our Master, and stirred up Pilate against him: joh. 18. 30. for can they not say: If he were not an evil doer we would not have delivered him unto thee: I suspect not (but on special cause) that the blind jesuite either hath never read, or never duly considered that 7. Chapter of the 2. of Samuel: was not David a man according to the heart of God? That blood which he had shed, was it not shed by him on the special warrant of God's command? (for as yet he had not slain Vriah) and yet because he had dipped his hands in blood, he cannot found liberty so much as to build an outward material temple to God; and shall that bloody Burrio the jesuite allege, that he (having no warrant to shed that blood which he sheds from God, yea having God and his conscience now and then pricking him for the shedding of it) can possibly erect a spiritual temple to God, building it upon the meek and strong rock jesus? I suspect that the jesuite hath not as yet weighed that remembered by Matthew in his 26. Chap. there Peter seeing his Master apprehended, Mat. 26. 51. 52. out of that love he carries to him must draw his sword, and will shed blood, for smites he not of the ear of the high Priests servant? Always I think that his Master said unto him: Put up thy sword in his place, for he that taketh the sword shall perish with the sword. OH bloody jesuite, beside Matthew, I hear jesus commanding Peter to put up his sword in the place, but where heardest thou blessed jesus charging thee to draw thy sword? OH when shall that of the Apostle be thought upon by these blind leading Papists, and blind led Papists? 2. Thess. 2. 11. 12. Because they received not the love of the truth that they might be saved, therefore God shall sand them strong delusions, that they shall believe lies, that all they might be damned which believed not the truth, but had pleasure in unrighteousness. OH when shall the bloody Caines of this time found grace to have themselves wakened by that ancient watchword: Coedi Christianorum proprium est, coedere autem Christianos, Pilati, & Caiaphae officia sunt. It is proper to Christians to be slain, but it is the office of Caiaphas and Pilate to slay Christians. I wonder, if Bernard were living now, how he would take the blood of the Saints of God, shed daily by the Pope's command and allowance like water; who took so hardly with one Thomas a Prior at Paris, murdered in his time, for preaching against the corruption of Churchmen? for writes he not thus to the Pope touching that matter: Bern. ep. 158. Fera pessima quae devoravit joseph, canum nostr●rum importunitatem non ferens, ad vestrae defensionis auxilium dicitur confugisse, in quantum misera devenit amentiam; ut vaga, & profuga, & tremens super terram illic potissimum fugam inierit, ubi plus timere oportuit. Scelestissime, tu summae aequitatis sedem, speluncamputas esse latronum, aut cubile leonum? That beast which devoured joseph, who could not suffer the vileness and wickedness of our dogs, is said to have fled to the help of your maintenance. OH to what a madness hath that wretch come, that wandering and driven from his own country, and shaking upon the earth through fear, he should take his flight specially to that place, where he should have specially feared in great measure. OH thou most wicked man, thinkest thou the chair of greatest equity to be a den of thiefs, or a cage of Lions? Sure I am were Bernard living, he would employ the whole strength of his pen against the Jesuits, drawing them by reason of their uncouth falsehood, and more than barbarous cruelty within the compass of vile heretics: for could he not long ago, drawing his pen against the heretics of his time, writ thus: Indixere (ut dicitur) latebras sibi, Ber. ser. 65. firmaverunt sermonem nequam, iura periura; secretum prodere noli; alias ne tenuiter quidem iurare ullatenus acquiescunt, propter illud in Euangelio, ne iuretis, neque per coelum, neque per terram. OH stulti, & tardi cord, repleti pharisaico spiritu, liquentes culicem, & camelum glutientes, iurare licet & periurare licet. They have promised unto themselves (as it is said) starting holes, so that they shall not be seen; they have settled a wicked speech among themselves, saying one to another; swear, forswear; and so make one oath, break one oath; always reveal not our secret: and yet otherwise they will no ways consent to swear so much as slenderly; because of that they read in the Gospel, Swear not at all, neither by the heaven nor by the earth. OH fools and slow of heart, filled with a pharisaical spirit, straining out a gnat and swallowing a camel. It is not loathsome to me to swear, and yet is loathsome to me to swear falsely, and so to forswear myself. OH when shall the cruel hearted, the lying tongued, and the bloody handed jesuite leave off to weary that blessed holy God of heaven, and to deceive his poor babes with that his unbloody sacrifice, never known to God, never commanded by his Son, The sacrifice all Ministers should offer to God. and begin to take pleasure to sacrifice unto God, that holy sacrifice (that Apostle who communicated not with flesh and blood) but who was taught of God what to do, to sacrifice to his Majesty? Hearest thou not, o my soul, that the Apostle saith to thee? I have somewhat boldly after a sort written unto you, as one that putteth you in remembrance through the grace that is given me of God, Rom. 15. 15. 16. that I should be the Minister of jesus Christ towards the Gentiles, ministering the Gospel of God, that the offering up of the Gentiles might be acceptable, being sanctified by the holy Ghost. chrusostom writing upon these words will have the whole Apostolic priesthood to consist in preaching, saying in the person of Paul, Ipsum enim mihi sacerdotitium est praedicare & Euangelizare, hanc offero hostiam. My priesthood is to preach and to sound the evangel; this offering I offer; And going on in the explication of the several parts of this metaphor for the better understanding of this sacrifice offered up by the Apostle he tells us the sword whereby he did slay the sacrifice offered up by him to God was the evangel; that the art of sacrificing, was the preaching of the evangel; that the fire whereby the sacrifice was burnt, was the faith of God; that the sacrifice sacrificed by him, was the Gentiles; that the Priests sacrificing this sacrifice, was the Apostles sent of God to this effect. Had these monsters sent from Rome these many years by gain, been exercised about the sacrificing of such sacrifices, drawing of the sword, and kindling of this fire here remembered by Paul, o what a world of blood of souls of men, of women, of young, of old should have been spared, which hath been by their directions, & allowance spilt: yea, o what a world of blood of souls of men, of women, of old, & young; who perished through their default withdrawn by them from that bloody propitiatory sacrifice offered up by jesus, and making them to dote after their unbloody sacrifice of the Mass, which can no ways impair but always augment their debt and duty. Here leaving their endured monsters to their own enduring masters, and reverincing the dispensation of that wise God whose iudgemeuts are unsearchable, and his ways past finding out, Igna Epist. 6. ad Phil. we must remember that of Ignatius: Quemadmodum pseudoprophetae & pseudoapostoli unum & eundem spiritum fallacem, & populi seductorem acceperunt; sic prophetae & Apostoli unum & eundem spiritum, sanctum, bonum, eximium, verum, & doctorem rectum acceperunt à Deo per jesum Christum. As the false prophets and apostles received any evil spirit, to deceive the people: So the true Prophets and Apostles receive from God through jesus Christ, and his holy spirit, the good, excellent, true, teacher of righteousness. THE FIFTH ROBBER is the Popish Seminary, subtly stealing from the babes of God that royal, and sweet smelling garment of Christ his righteousness put on by faith; and obtruding to them that rotten rag of justification by their own works. Every proud man is odious before God, o my soul, but specially the proud hypocrite, who looking unto man, his brother, is not ashamed to cry out: Stand apart, Esay 66. 5. come not near me, for I am holier than thou: OH God, I thank thee that I am not as other men, Luke 11. 12. extortioners, unjust, adulterers, or even as this Publican; I fast twice in the week, I will give the tithe of all that ever I possess. For is not this testimony given to the one? Esay. 65. 5. These are as smokes in my wrath, and a fire that burneth all day; and this to the other by our God who knoweth all justifiers of themselves, and abhors them: Luk. 18. 14. but this man went home uniustified. Can these blinding Robbers, and proud Pharisees the Papists of this our age see this, o my soul, would they not begin to curse the first inventors, and venter's of that hellish doctrine of justification by works and advancing of man's merits? The inventors of justification by works are to be cursed. To my judgement, there is not a Papist living this day, yea, that there was never a Papist, who lived before these our days, who is or was sanctified in a higher measure, or made instruments of such good works, as Moses that faithful servant of God was, loving his God with a zealous love, loving God's people with a laborious love; yea, what Papist could ever have alleged, or can this day allege, that he was or is more crucified to the world; or had, or hath the world more crucified to him, than Moses had it? for cannot Moses (through the grace of God) renounce all the honours, riches, and pleasures of the land of Egypt, and content (esteeming the rebuke of Christ, his only riches, honour, and pleasure) to afflictions, yea most sharp long affliction, with, and for God's people. And yet when this great God draws near this same Moses, Moses must be content to hear this said to him: Exod. 3. 5. Come not hither, put thy shoes off thy feet, for the place where thou standest is holy ground. What Papist can with a conscience, or countenance advance himself above joshua, that faithful servant of God? and yet when that mighty holy God draweth near to him, joshua must hear that said to him which was said to Moses before him: josua 5. 15. Loose thy shoes off thy feet, for the place where thou standest is holy. What if the Papist could compare that which he may read by Moses in the 34. of Exodus, and by Paul in the 4. of the Romans, with that (a alas) he hath brought to his ears by the smooth flattering tongues of his lying Seminaries and to his eyes by the poisoning volumes of his deceiving teachers? would he not be ashamed before God to allege any justification by works, or to obtrude unto his Majesty's own merits? When I read the 34. of Exodus, I first see Moses coming down from the mount Sinai where he had stayed 40. days talking with his God: Secondly, I see the scum of Moses face shining so brightly after that God had talked with him, that not the children of Israel only, but Aaron also is afraid to come near him; whereupon Moses was compelled to cover his face with a veil when he spoke to them, albeit when Moses came before the Lord to speak to his Majesty, Exod. 34. 29. 31. 32. 33. 34. 35. he took off the covering from his face. When I read the 4. to the Romans, I hear Paul confessing that Abraham looking unto man might have maintained justification by works, but that he looking unto God, behoved to renounce all such justification, fleeing by faith to the free mercy of God only, remitting him all his sins to his everlasting blessedness in his blessed Son: one man compared with another man, and comparing before him, may appear to shine gloriously; but if a man could bring himself before his God, all his shining glory should prove obscure vanity, yea black like the tent of Kedar. What wonder that the Papist hath not learned this, for will he search Scripture? dare he attempt to search Scripture, albeit that Scripture be that only true lookingglass in the which he may see his God, he may see himself? And which is to be lamented, o my soul, can he cease to lend his ear, yea wholly to cell himself over to lying man's vain traditions, which makes white appear to be black, and black appear to be white; which makes good appear to be evil, and evil appear to be good. 1. Cor. 4. 4. Shall Paul say I know nothing by myself, job 39 37. 38. & 42. 5. 6. Yet I am not thereby justified? yea, shall job who could talk freely and largely before his friends, lay his hand upon his mouth, repent in dust and ashes when he is drawn before his God? And dare the Papist coming before God boast himself, or dream that he shineth in God's eyes to the justification of himself? Bernard reproving the dead blindness of his time could say: Nec talia sunt hominum merita, ut propter ea vita aeterna debeatur ex iure, ut Deus aliquam iniuriam faceret nisi eam donaret. Nam ut taceam quod merita omnia dona Dei sunt, & it a homo propter ipsa Deo debtor est, magis quam Deus homini. Quid sunt merita omnia ad tantam gloriam? denique quis melior est Propheta, cui Dominus ipse tam insigne testimonium perhibet dicens, virum inveni secundum cor meum? Veruntamen ipse Propheta necesse habuit dicere ne intres in iudicium cum seruo tuo Domine. The merits of men be not such that by any law everlasting life can be due unto them or as if God should do any wrong unless he recompensed them with eternal life: for besides this which I will pass with silence, that all merits of man are the gifts of God, so that a man for them is rather a debtor to God, than God a debtor to him; what proportion possibly can there be betwixt man's merits and that great weight of glory which is laid up in heaven? And to conclude, what is man better than that Prophet, to whom God gave so notable a testimony saying: I have found a man according to my own heart, Psal 143. 12 & yet this same Prophet behoved to say: OH Lord enter not into judgement with thy servant, for in thy sight shall none that liveth be justified. Not works can justify. Must thou not know, o my soul, y ● all works which be done by man here, be either evil works repugnant to God's Law, and forbidden of God; or good works agreeable to his Law and commandment, yea, commanded by him. Every man of himself can easily do evil works, which be condemned and forbidden of God: (for Man drinketh iniquity like water; job 15. 16. yea even the just man falleth seven times a day) and do grossly infect and defile man. Pro. 64. 12. Good works again commanded and commended by God can no man of himself possibly do; for hearest thou not, o my soul, the Spirit speaking thus to thee: We are dead in sins and trespasses: Ephes. 2. 1. Of ourselves we are not sufficient to think any thing as of ourselves, 2. Cor. 3. 5. but our sufficiency is of God. Hearest thou not thy Saviour (who can deceive none) saying to thee: joh. 15. 5. Without me ye can do nothing. Yea speaks not Paul thus: We are God's workmanship created in Christ jesus unto good works, Ephes. 2. 10 which God hath ordained that we should walk in them. And will he not resolve the Philippians thus? It is God which worketh in you both the will and the deed of his good pleasure. Phil. 2. 13. Now I must tell thee, o my soul, that all men, even the dearest Saints and servants of God, are so defiled with sin, that whensoever our God by his Spirit worketh any good work in them, and by them, they cannot but (by that sea of filth which always remains in them) defile that good work of God, and make it abominable in his eyes, if in justice he would look upon it. And therefore even the Saints and servants of God knowing this, when they are made instruments of good works, can cry out: job 14. 4. Who can bring a clean thing out of uncleanness? there is not one. Yea treading the paths of that Evangelicall royal Prophet Isaiah, they will not be ashamed thus to bless themselves, to the end they may honour their God: Isa 64. 6. We have all been as an unclean thing, and all our righteousness as filthy clouts. This moved Augustine to say: Aug. ep. 106 Opera ex gratia, non ex operibus gratia; quoniam fides quae per dilectionem operatur, nihil operatur, nisi ipsa dilectio Dei diffundatur in cordibus nostris per spiritum sanctum, qui datus est nobis; nec ipsa fides esset in nobis, nisi Deus unicuique partiretur mensuram fidei. Good works are of grace, and not grace of good works; because faith which worketh by charity, could work nothing unless the love of God were shed abroad in our hearts, by the holy Ghost which is given to us; yea faith could not be wrought in us, unless our God imparted to every one of us a measure of faith. Yea, this moved him to say: Cum malus sum, nihil aliud est confiteri tibi quam displiceri mihi; cum vero pius, nihil aliud est confiteritibi quam hoc non tribuere mihi quoniam tu Domine benedicis iustum, sed prius cum iustificas impium. When I am wicked, offending thee, I cannot otherways confess myself to thee, but being displeased with myself for grieving of thee: when I am upright, doing good, I cannot better confess myself to thee, then by not challenging the doing of that good to myself, because thou, OH Lord, dost bless the just man, and yet before that, thou iustifiest him being unjust and without God. This moved him also to hold this for a firm ground: Cum Deus remunerat opera nostra, coronat in nobis dona sua. While our God rewards our works, he crownes in us his own gifts. For as Bernard, who lived in a corrupt time long after Augustine, saith, Gratia non solum peccata lavat, sed etiam merita donat. The grace of God not only washeth us from sin, but gifteth us also with merit. justifiers of themselves are no sons to God but mercenary slaves. Always here led by Scripture I must say more to thee, o my soul, whosoever dare attempt to think or allege, that he should only refrain his hands from evil, walking before God and among men holily, to the end that thereby he may merit eternal life at the hands of God, cannot possibly carry the honest heart of a loving son, nor the clean hand of an upright servant, but doth prove himself to be a very mercenary slave worthy to be put out of God's doors; for as God loved us freely, so he will be freely loved of us. This moved our wisest Master, whose words never savoured Popish doctrine, thus to direct his disciples: Luk. 17. 10. When ye have done all these things which are commanded you, say we are unprofitable servants, we have done that which was our duty to do. The sense hereof moved Augustine sweetly to say: Hoc affectu & desiderio colendus est Deus, ut sui cultus ipse sit merces. August. ep. 120. Nam qui Deum ideo colit, ut aliud magis quam ipsum promereatur, non Deum colit, sed illud quod assequi concupscit. Our God is with this affection and earnest desire of heart to be worshipped by us, that he himself may be the reward of that worship wherewith we worship him: For whosoever worships God, to the effect that thereby he may merit to himself some other thing beside God, worships not God, but that other thing which he desires to obtain at his hands. The sense whereof moved him, toning his sweet song with a loud voice, to cry out: Tunc enim recte, tunc just, tunc pie fit; cum opus bonum in eius laudem fit, cuius gratia donatur ut fiat. Then a good work is done rightly, justly, and holily; when it is done for the glory and praise of his name, whose favour and grace made the doer of it able to do it. In joan. tract. 3. And again. Si gratiam ideo Deus tibi dedit quia gratis dedit, gratis ama; noli ad praemium diligere Deum, ipse sit praemium tibi. If God hath given grace to thee because he hath given it freely, see that thou love thy God freely, love not thy God for any reward, let God himself be thy reward to thee. It was holily and courageously said by the three children unto Nabuchadnezzar, o my soul, We are not careful to answer thee in this matter; Dan. 3. 16. 17. 18. behold our God whom we serve is able to deliver us from the hot fiery furnace, and he will deliver us out of thy hands o King. But if not (mark this my soul, I pray thee) be it known to thee, o King, that we will not serve thy gods, nor worship the golden image which thou hast set up. Resolving hereby Nabuchadnezzar, albeit they should be left by their blessed only true God to be devoured by the burning flames of his furnace, yet they would not cease to worship God, or appear to regard his idol. OH when shall the self justifying Papist begin to take some pains to know God, and his own heart? for could he know these two, he would seek for some secret place with Peter, there to weep bitterly that ever he invented or vented, or professed and maintained, that damnable poisoning leaven of justification by works, considering that great and only true teacher of our souls hath said: Luk. 16. 15. You are they which justify yourselves before men, but God knoweth your hearts, for that which is highly esteemed among men is an abomination in the sight of God. Ignorance the mother of the vile doctrine of humane merit. Ignorance then, o my soul, yea, most gross ignorance (as thou mayest see) hath rikled up that sandy bray of the Roman synagogue, now running speedily by its own force to a decay; and fearful uncouth ignorance hath made the blind Papist to invent, and vent that mischievous doctrine of man's merits. He who would merit must do 3. things. For must not even the simplest man confess, that whosoever would merit any thing by his working at the hands of God must do three things: for first, that which he doth, he must do it of himself, and by himself; for if he do it by the grace and strength of another, that other merits and not he. joh. 15. Now if Christ be true, no man can do any thing which is good but him. And if Paul be not deceived, no man doing any thing by the grace of God can but with shame boast himself of the which h● doth. 1. Cor. 4. Secondly, that which the meriting man doth, must be done of mere good will, and not of duty; for if it be done by the force of any obligation binding him thereunto, the doer cannot possibly merit any thing by the doing of it: and yet I hope the Papist (if he have not both cauterised his conscience, and seared his face with a brazen countenance) will blush to allege that he is not bound to do all, and more than possibly he can do, and when he hath done it, that he cannot merit thereby, if he could hear the voice of God and believe it, as the voice of him who would be his Father and shepherd: Ishow mercy unto thousands of them that love me, Ezod. 26. and keep my Commandments. Thirdly, that work which is done by a man to the end that he may merit by it, must be proportionable, and answerable to that reward a man expects for the doing of it. Now what man living here can possibly do or suffer that which can be answerable to the worth and excellent value of that eternal life laid up in heaven? Paul saw that it was a greater gift to suffer for Christ, then to believe in Christ: and therefore could speak touching the Philippians thus: Phil. 1. 29. Unto you it is given for Christ, that not only ye should believe in him, but also suffer for his sake. And yet that same Paul writing to the Romans can say: Rom. 8. 18. I accounted that the afflictions of this present time are not worthy of the glory that shall be showed unto us. And so from my heart I pray God make the haughty Papist at length subscribe from his heart and with his hand unto that heavenly poesy: Datua, sed quae non debes, proportio constet, Haud aliter meritum dixeris esse tuum. Give those things which be thine own, but which thou art no ways bound to give; let there be a proportion betwixt the gift and the reward, otherwise allege not that thou hast any merit. Conclude then, o my soul, if thou wouldst appear just before that only just judge, as I saiah concludeth: We have all been as an unclean thing, Isa. 64. 6. and all our righteousness as filthy clouts; as Paul concludeth: I know nothing by myself, 1. Cor. 4. 1. yet I am not thereby justified. As Bernard concludeth, taught by the Spirit, and led by the Scripture long ago. Sufficit mihi ad omnem iustitiam, Ber. serm. Cant. 23. solum habere propitium eum, cui soli peccaus; non peccare Dei iustitia est, hominis iustitia Dei indulgentia. It suffices me for my whole and perfect righteousness, to have him merciful unto me, against whom I have sinned. God's righteousness is not to sin, man's righteousness is God's indulgence and free pardon. And therefore o how neatly, how truly, how prettily was it said: Dare non dignis res mage digna Deo est. It is a thing most worthy of our God, who is goodness, mercy, liberality itself, to give ever grace and glory unto those who being unworthy of themselves merit confusion and eternal death. THE SIXTH ROBBER IS the Popish Seminary, with a shameless face and bloody hand, stealing from the child of God the mediation and intercession of that sole Mediator God and man, even the Man Christ jesus, & putting in his hands the intercession of Saints. TRue saving prayer, Saving prayer is a royal wise ambassador. o my soul, may justly be styled, that royal ambassador, prudent and courageous, who lodging always in a clean cabinate, is directed from that greatest king, towards that greatest monarch, and who can no ways upon any condition be moved to stay from journeying forwards till he come before him, to whom he was sent; discharging that commission which he carrieth in his bosom: and besides him neither to minion, nor courtier, nor any of his subjects whatsoever. Tell me, o my soul, can any in heaven, any under heaven, teach thee to pray for thy salvation, besides that great King, even the spirit of the Father, and of his dearest Son? and therefore that great teacher of the Gentiles, Rom. 8. 26. can resolve thee thus: The spirit helpeth our infirmities, for we know not what to pray as we aught, but the spirit itself makes requests for us with sighs that cannot be expressed. This ambassador of prayer coming from the spirit, cannot lodge but in the quickened soul, and reneved heart of God's child. Reprobates I confess may possess many delicates, but this delicate of saving prayer they cannot have, and therefore the said great teacher of the Gentiles, can marry, as it were, Prayer & Salvation, after an inseparable manner, together saying: Rom. 10. 13. Whosoever calleth upon the name of the Lord (to wit, being led by the spirit of adoption, the only author of heavenly supplication) shall be saved. Saving prayer besides this is so prudent, and courageous that being sent by the spirit, from the honest heart of God's renewed child, towards that only superexcellent monarch God his Father, it will not give so much as a look, let by a God-speed (as it were) to any Angel, to any Saint in heaven, unto any man in earth, (being so directed by that spirit by whom it was sent) till it come before that great Majesty of the God of heaven, with whom only it hath been, & there in his bosom poured forth itself. OH my soul, art thou not thus charged by God the Father, Call upon me in the day of thy trouble. Psal. 50 15. Art thou not thus charged by God thy Saviour? Mat. 6. 9 when ye pray pray thus. Our father which art in heaven? art thou not thus charged by God thy comforter, and keeper. james 1. 5. If any ask wisdom, let him ask it of God. Search, search, o my soul, the whole old Testament, the whole new Testament and try if thou there mayest gather, either with a precept directing thee to pray to any in heaven, or under heaven, besides thy God? or with any, promise' that if thou prayest unto any beside his Majesty, thou shalt speed? or lastly, with any practice, showing thee that ever any of God's children ever sent up their prayers to any, beside that blessed God in whom they believed. Popish superstitious babble be no prayers. Understand, understand, o my soul, that the ignorant profane babble of the blind superstitious Papists, can be no prayers indicted by the blessed Spirit of God; but windy, foolish, effectless words, coming from their own deceived brains and fond imaginations; for if they come from God's Spirit, they would be directed unto God only. The Papist policy in advancing his lying doctrine of invocation of Saints. But since they be drawn up unto creatures, they cannot come from the true Spirit of that creator blessed for evermore, but from the lying spirit of base cursed creatures. The blind bloody restless Seminary compassing the earth to and fro with Satan, showing always where he cometh (any occasion being offered to him) he is poisoned, and poisoning people, either to impede the receiving, or to hinder the growth of the good wheat of God's word; to the end that he may persuade men and women of all ranks, even with greediness, to embrace his lying doctrine, touching the invocation of Saints: hath very highly heretofore, and doth still, very fare advance that foolish comparison taken from the courts of earthly Princes; and this comparison he hath hatched, to the end he may the more subtly advance the grandour & wealth of that vile court of Rome and with this draw away, not only poor simple people from being truly courteours, with that King of glory blessed for ever; but also to stir them up (albeit he abhorreth to confess this) to make themselves gross and avowed traitors against his Majesty. While the Papist compares God's kingdom unto a court, they travel to m●ke us traitors to the king of that court. OH shameless Papist is not this thy fond allegiance! As subjects (considering the grandor of their Princes, and their own baseness) are accustomed to go to their kings by courteours and noble men. So the children of God, considering the excellency of that Majesty wherewith their God is clothed, being sensible in the mean time of their own vileness by reason of these sins wherewith they are clogged, should not attempt to go to their God, but by these Saints which are in heaven. Hadst thou, o effronted Papist, harkened unto that answer, (now near by twelve hundred years ago) given to this purpose, Ambr. on Rom. 8. by that famous Bishop of worthy memory, Ambrose: thou wouldst have been afraid from receiving gredily without any show or reason, that effectless comparison; and from keeping it so pertenatiously, even to this day, without any kind of shame? for this cause men and women are moved to go to kings, by noble men and courteours; because kings be but men, and know not to whom they should commit the government of their country: but while a man hath to do with his God, from whom nothing can be hid (for all men are known by him) we have need of no such mediator, but of a devout humble holy heart: for whensoever such an heart shall speak, God shall lovingly answer it. But deceived, and deceiving Seminary! to what purpose will this thy comparison serve thee in that country where the king with whom thou hast to do, hath by a special Edict, under his great seal and public proclamation raised thereupon, authorised his eldest Son, to be the only mediator, by whom his subjects great and small, any ways offending him, or standing in need of any thing at his hands, should have recourse unto him; discharging them herewith under the highest pain, to make any suit by the mediation of any other whatsoever? Secondly, if the Prince the King's eldest son, being thus authorised by his father, have by his public proclamation (having received from his father special warrant so to do) certified all his father's subjects, that none of them possibly can come to him but by him? Thlrdly, if the Lords of the King's secret counsel, being certified of the truth hereof, would beside this (being commanded by the King and his son) charge all the subjects to come to the King's son, yea, to his son only, whensoever they have to do with the King his father. Now, o blind bold Seminary, I appeal thy conscience, unless thou hast laid aside all conscience, and made that whore of Babel thy God, if thou be acquainted with that voice which was sounded from the heavens, that day in the which that blessed sole Saviour of the world was baptised? Mat. 3. 17. This is my well-beloved Son in whom I am well pleased. Yea, hearest thou not this voice sounded over again with an addition, that day in the which that holy one was transfigured: Mat. 17. 6. This is my well-beloved Son in whom I am well pleased hear him. OH Seminary, wilt thou not hear the son saying to thee? john 14. 6. I am the way, the verity, & the life, no man comes to the Father, but by me. Hearest thou him not thus secretly inviting thee to come directly to him? Mat. 11. 28. Come unto me all ye which are weary and laden, and I will ease you. Yea, o Seminary possessed with a deaf devil, when God speaketh to thee by his word: wilt thou not hear that great Apostle Paul, who was well acquainted with the whole counsel of God saving unto thee? There is one God and one Mediator betwixt God and man, even the man Christ jesus. Bernard from his heart, subjoining with his hand unto this sounded by Saint Paul, could say: 1. Tim. 2. 5 Ber. ser. in cant. 48. Vnus est vitae dator, unus mediator Dei & hominum, homo Christus jesus, qui dicit sponsae suae: Salus tua ego sum. There is one giver of life, and one mediator betwixt God and man, the man Christ jesus: who saith unto his spouse, I am thy salvation. Sure I am, were old Christome alive, he would as fare condemn the avowed profane mad folly of the superstitious Papist in this point, as he commanded the holy wisdom of that sincere woman, whose daughter was possessed with a devil: for speaks he not thus touching her? Behold the wisdom of the woman, Chrysost de Cana. saith he, she prayeth not to james, she maketh not her supplication to john, she goeth not to Peter, neither respecteth she the company of the Apostles, requiring help of any of them, but in stead of them all, (taking happily unfeigned repentance for her companion,) she goeth directly forward to blessed jesus, that only well which was able to yield out that sweet water which she thristed for. Amb. in lib. Isak. Ambrose saw this while he could say: Christus est os nostrum, per quod patri loquimur; oculus noster, per quem patrem videmus; dextra nostra, per quam patri nos offerimus; quo nisi intercedente, nec nobis nec sanctis omnibus quicquam cum Deo est. Christ is our mouth by the which we speak to the father; our eyes by the which we see the father; our right hand, by the which we offer ourselves to the father: without whose intercession, neither we, nor any of the Saints have any interest in, or access to, God. And therefore what wonder that Irenaeus before Ambrose writeth thus: Iren. lib. 2. cap. 57 Non rationibus angelicis fiat aliquid, nec aliqua prava curiositate; sed mundae & purae orationes dirigantur ad Dominum, quia omnia fecit, & nomen Domini nostri jesu Christi, cuius nomen omnia praestat, & curate, non autem alterius cuiusquam. Let nothing be done by the counsels of Angels, or through any wicked curiosity; but let our clean and pure prayers be directed to that God who made all things, and to the name of our Lord jesus Christ, whose name helps and cures all things, and not to the name of any other whatsoever. But will the restless Seminary rest, o my soul, when these things are brought from the very mouth of God unto his ears? no, not, for the tricking Seminary who can cunningly catch simple souls by his entrapping subtleties, will confess, that blessed jesus that only Son of that great King, is the only Mediator of reconciliation betwixt God and man; but with this he will maintain, that there be other Mediators of intercession besides him, who may make and do make request unto God for us. Spare not, spare not, o my soul, to say unto the shameless pert Seminary when he speaketh thus, Avoid Satan: as one sent ou● by that crafty fox, and cruel dragon, first by his subtlety to snare thee, and then by his cruelty to slay thee; demanding him even from a strong heart and with a good countenance thus: OH Seminary, out of what book, out of whose mouth, learnedest thou to put a difference betwixt the Mediator of reconciliation and intercession? None can be the Mediator of intercession but who is the Mediator of reconciliation. for out of God's Book, out of God's mouth, speaking to thee by Scripture, thou learnedest it never; albeit no book besides God's book, no mouth besides God's mouth, must in this point inform thee: for telleth not God's book me, and so God's mouth, first, that we have no mediator who can possibly intercede for us at the hands of our God, but that mediator who hath reconciled us to our God, for be not these the words of Paul: There is one God and one Mediator betwixt God and man, the man Christ jesus. If Paul had spoken thus, There is one mediator betwixt God and man, the man Christ jesus; he had spoken enough to convince the lying Seminary, but he will say more, even this: There is one God and one Mediator betwixt God and man, the man Christ jesus, to make the Seminary ashamed (if he could be) of his subtlety; for hereby he would tell thee, o my soul, that as there is one only true God, and no ways in any respect another, even the Father, Son, and holy Ghost; so there is only one true Mediator, and in no respect another. Secondly, telleth not God's book, and so God's mouth me, that this jesus Christ could not possibly have been a Mediator of intercession for us, praying to God for us, unless he had been a Mediator of reconciliation for us, by his bloody sacrifice, satisfying his Father's justice for our sins. OH vile Seminary, darest thou give that great disciple (whom jesus loved, and who lay in jesus bosom) the lie? for speaks he not thus. If any man sin, 1. joh. 2. 1. 2 we have an Advocate with the Father, jesus Christ the Just, and he is the reconciliation for our sins. Thus jointly joining Christ's intercession and reconciliation together; and from his reconciliation of us, proving that he hath only right to intercede for us; for if he had not reconciled us, he could no ways have any right to pray for us, neither durst we have attempted to have had any recourse to him as to our Mediator; yea, which is more o my soul, if he had not been our only Reconciler, he could not have been our Mediator at all. Augustine writing upon this place out of the sense hereof speaketh thus: joannes non dixit advocatum habetis sed habemus, August. nec me habetis (dixit) sed Christum posuit nonse, maluit se ponere in numero peccatorum, ut haberet Aduocatum Christum, quam ponere se pro Christo advocatum, & inveniri inter damnandos superbos fratres. jesum Christum ipsum habemus advocatum ad patrem, ipse est propitiatio peccatorum nostrorum; hoc qui tenuit, haeresin non facit. Ind enim facta sunt schismata, cum dicunt homines nos iusti sumus, nos sanctificamus immundos, nos iusti ficamus impios, nos petimus, nos impetramus. john said not ye have an Advocate, but we; neither said he, ye have me, but putting Christ for our advocate not himself; for he had rather have put himself amongst the number of sinners, to the end he might have Christ for his Advocate, then to make himself advocate in Christ's stead, and so in the end to be found among those proud brethren who shall be damned. We have jesus Christ the just himself for our Advocate with the Father, he is a propitiation for our sins, whosoever holds this maintains no heresy, makes no schism; for schisms proceed of this, when men say, we are just, we sanctify the unclean, we justify the wicked, we pray, we obtain. OH when shall the blind Popish Seminary think and writ as honourably of that excellent work of mediation, as Tertullian thought and wrote of it, for sees he it not to be so excellent, that he can found neither Angel nor man any ways fit for it? yea, that he must affirm that none can be mediator betwixt God and man but he who was God. And therefore proving Christ to be God amongst other arguments he useth this: Tert. in lib. de Trin. Cur homo in orationibus invocatur, cum invocatio hominis ad praestandam salutem inefficax iudicetur? cur spes in illo ponitur cum spes in homine maledicta referatur? Wherefore is man called upon in our prayers, seeing the calling upon man for the obtaining of salvation must be thought altogether ineffectual? Wherefore do men trust in him, seeing the confidence which is put in man is cursed? Augustine after Tertullian saw this also, when he said: Quem i●uenirem qui me reconciliaret tibi? Aug lib. 10. conf. cap. 42. an eundem fuit mihi ad Angelos, qua prece, quibus sacramentis? multi conantes ad teredire, neque per seipsos valentes sicut audio, tentaverunt hos, & inciderunt in desiderium curiosarum visionum, & digni habiti sunt illusionibus. Mediator autem inter Deum & homines, oporteret ut haberet aliquid simile Deo, aliqu●d simile hominibus; ne in utroque similis hominibus, long esset à Deo, aut in utroque similis Deo, long esset ab hominibus. Whom could I find who was able to reconcile me to thee? should I have go to the Angels, by what prayer, by what allegation? many pressing to return to thee, and not being able by themselves, as I hear, have assayed to do this, and have fallen headlong in the love of curious visions, and have been thought worthy of mocking and scorning: for it behoved that he who should be Mediator betwixt God and man, should have some thing like unto God, and some thing like unto man; jest being in every thing like unto man, he should have been fare from God, or jest being in every thing like unto God he should have been fare from man: and so be no mediator. I wonder if ever the Papist Seminary read that ancient Father Epiphanius in his 74. heresy, where by nine strong arguments he proves that the Virgin Marie should have no prayer made to her, and so be used as a mediatrix by any. OH how sweetly brings Augustine in the Christian soul, when death is drawing near it, speaking thus touching the only Mediator jesus, and to the only Mediator jesus: August. Tutius & incundius loquor ad meum jesum, quam ad aliquem sanctorum spirituum Dei; plus debet mihi Christus quam alicui caelestium spirituum: Quod ego sum, fieri dignatus est Deus, non factus est quod est Angelus; ad curiam Dei sui, Dei tui, praecess● Deus tuus, homo tuus, tunica tua polymitica indutus: illic assidue pro nobis interpellat. Quem igitur habes intercessorem, habes Mediatorem, constituet ibi propitium adiutorem; & si Deus prote, quis contrate. I speak more surely, more joyfully unto my jesus, than I can speak unto any of the holy spirits of God: Christ is all and more unto me then unto any of those heavenly spirits. God dained himself to be that which I am: he was not made that which the Angels is. Thy God, thy man, clothed with thy particoloured coat hath go before thee into the court and hall of this God, of thy God. There he doth always intercede and make request for thee; and therefore make him to be thy gracious helper, whom thou hast for thy Intercessor and Mediator: and if God be with thee who can be against thee. When I consider this, o my soul, I shall never wonder that Bernard knowing with Peter and john, That among men there is given no name under the heaven whereby a man can be saved beside the name of jesus, spoke thus of the name of jesus. Bernard. Nomen jesus est mel in over, melos in aure, iubilis in cord; nomen quod instar olei lucet praedicatum, pascit recogitatum, lenit & ungit invocatum. The name of jesus is honey in the mouth, pleasant melody in the ear, aiubile and exultation in the heart. The name of jesus is a name which being preached shines like oil, being meditate upon feeds, and which being called upon comforts and anoints. OH when shall the Papist be moved to see and confess that to be true, which Augustine confesseth both truly & cheerfully? Aug. ep. 49. Quanto magis pia est creatura, & subdita Deo, tanto minus se tali honore dignatur, quem scit non deberi nisi Deo: sancti Angeli non appetunt sacrificium, nisi quod ex doctrina vera sapientiae veraeque religionis offertur uns vero Deo, cui sancta societate deser●iunt. Pro●●de sicut impia superbia, sive hominum sive daemonum, sibi hos divinos honores exhiberi, vel iubet, vel cupit; ita pia humilitas, vel hominum vel Angelorum sanctorum, haec sibi oblata recusavit, & cui deberetur ostendit. The more religious and subject unto God a creature is, it accounts itself to be less worthy of that honour which it knows belongs to God. These holy Angels allows no sacrifice, but that which according to the doctrine of true wisdom and religion is offered up to that only one true God. Therefore as the wicked pride, either of men or of Angels, commands or desires these honours to be given to them which be due to God; so the religious and holy humility either of men or of Angels, have forsaken these things, and have showed men unto whom they be due. And so holy Angels, holy men, true worshippers of the true God, do always cry with that Angel which was sent to john, Revel. 22. ●. Worship God. FINIS. THREE MOST FEARFUL ROCKS laid in the way of God's babes, journeying towards heaven: threatening their present overthrow, if they be not escheved by the light of the Spirit, their leader; and of the word their lantern; holden forth by the man of God their watchman. 2. TIM. 2. 19 The foundation of God remaineth sure, and hath this seal: The Lord knoweth who are his, and let every one that calleth upon the name of the Lord departed from iniquity. PSAL. 130. 4. Mercy or forgiveness is with thee that thou mayest be feared. ROM. 6. 15. Shall we sinne because we are not under the Law but under grace? God forbidden. MAT. 7. 22. Not every one that saith unto me Lord, shall enter into the kingdom of heaven, but he that doth the will of my father which is in heaven. TIT. 1. 16. They profess that they know God, but by their works they deny him, and are abominable, and disobedient, and to every good work reprobate. TO THE VERY SINCERELY RELIGIous, and truly Noble Lord; DAVID, Lord CARNEGY of Kinnard; Lord of his Majesty's privy Counsel, and Senator of the honourable College of justice. IF any thing could come from my hands, my very religious, Noble good Lord, worthy your Lordship's favourable countenance (unless I would be accused by that twilight of nature, and condemned by that clear light of grace, my God hath not altogether denied unto me; blessed be his name) I am most strictly obliged, were I as swift of foot as Hazael was, to run with my whole strength to present it; both hearty, and humbly unto your Lordship. Was I not so fare honoured of God being yet a babe? that from my infancy, I had your Lordships sincerely and truly religious father of most rare worthy memory, for my loving, and kindest father? and since his Lordship's death to this day, have I not always had your Lordship for my constant patron, and loving fosterer? It hath pleased my good God to bring to my hands a subject, not unworthy your Lordship's consideration; and which hath refused to go forth to the world upon any condition, till it was covered under your Lordship's nourishing, and protecting wings. I have reincountered with these cruel cunning Robbers, laid by Satan that Dragon and fox in the way of the babes of God, to cut them off, jest they should in the end attain unto that home of heaven they look for: and discovered these Robbers to the sight of a valorous David, who will prove ready, and able to apprehended and overthrew them. I am now to meet (my worthy good Lord) with those fearful Rocks, subtle Satan (abusing alas the foolish minds and foul hearts of many professors) hath even with their own consent and applause, laid in their way to their wrack. I am to come to that more than glorious Inn, towards the which the babes of God do journey, and within the which they are to rest for ever. Yea, I am to entreat of the Guests for whom that endless rest, which is to be found within the golden gates of this Inn, is prepared. Now to whom possibly could I have presented these Rocks, to be considered and discovered unto the babes of God, to the end that they might eschew them beside your Lordship? who being taught of God, hath happily learned to adore Gods holy oracles, and to abhor all hellish conclusions; and who is a Pilot led by the Spirit and lantern of his word, is not only able to show the babes of God where these Rocks do lie, but by your Lordship's wholesome counsel, and holy carriage, to stir them up to take their course by them. Who so fit to allure men towards that Inn of heaven, as your Lordship? who living among men for some years, hath always been walking with God with Enoch, and before God with Abraham; having your conversation in the heavens, setting your affections on things which are above, and not which are on the earth; and so able out of a sense of these things which God hath prepared for those who love him, to exhort all men, casting away every thing that presseth down, Heb. 12. 12. and the sin that hangeth so fast on, to run with patience the race which is set before them, looking unto jesus, the author and finisher of their faith. To whom could I offer the consideration of the condition of these guests, for whom that Inn of heaven is prepared, omitting your Lordship? who being taught of God knows, that not all those who cry: Mat. 7. 21. Lord, Lord, shall enter in the kingdom of heaven, but those who do the will of that father which is in heaven; 1. joh. 3. 2. 3 that whosoever hath this hope in him, that when Christ shall appear he shall be like him, seeing him as he is; purgeth himself as he is pure. Always (in respect of these large promises made unto him by God) cleansing himself from all filthiness of the flesh, 2. Cor. 71. 1 and spirit; and growing up in full holiness in the fear of God. From my soul, beseeching my good God for the son of his love's sake, so to sanctify, and to guard your Lordships, with your Lordship's present, and future Noble posterity that your Lordship with them, happily declining these fearful Rocks, and pleasantly journeying towards that heavenly Inn, may at length, as guests fitted of God for it, be received to lodge within it, possessing in God's presence, fullness of joy, and at his right hand, pleasures for evermore. Your Lordship's most humble devoted: D. L. THE FIRST ROCK is a gross abuse of God's holy Predestination, and Election; which men of corrupt minds, unchaste ears, blasphemous mouths, and vile lives, pervert as they do other Scriptures, to their own destruction. Woo is me, woe is me, o my soul, that that bold unclean spirit, should found (even under this great and clear light of the Gospel) not a few men, not only mock that comfortable doctrine of God's eternal Predestination and Election; but tread it under foot, as the very foundation of all security, and debauchery; opening their foul mouths, and spewing fotth like most unclean dogs these vil● speeches: If I be appointed to heaven, let me wallow even with pleasure in all kind of filthiness, yet I shall be saved. Tremble, tremble, o thou blasphemer of the blessed word of the most high God, and repenting thyself of this thy wickedness, pray God, that if it be possible, this hellish thought of thy devilish heart and abominable speech of thy unclean lips, may be forgiven thee: for believe me, the child of God appointed and looking for salvation, thought never thus, speaks never thus. Well is God's child acquainted with the nature of Gods elect, and therefore he abhors some, and loathes himself, only for sin; he smiles always upon holiness, and love's himself only in so fare as he finds himself endued with grace to love and practise holiness. True it is, o my soul, that the elected child of God knows that God his father did make choice of him in his Son jesus before the foundation of the world. But with this he knows that this was done not to the end that he should think, that he should speak, so loosely, so abominably as the vile blasphemer of God, and the reprobate doth, but to the end, that he should be holy, and without blame before him in love who did choose him. Eph. 1. 4. Well is God's elect child acquainted with that great seal engraven on both sides, and not on the one side alone, wherewith our God sealeth those he hath appointed to be heirs of his everlasting inheritance. Having on the one side this heavenly Motto: The foundation of God remaineth sure; and The Lord knoweth who is his own. And here behold, o my soul, beside this Motto, as it were the pleasant pourtraicture of God's free election drawn. And on the other side, having this for an inscription: 2. Tim. 2. 19 Let every one who calleth upon the name of the Lord departed from iniquity. And here behold, o my soul, beside that inscription, y ● shining pourtraicture of true sanctification, which Angels, which devils, which men shall not be able to separate from God's election. But which is more, o my soul, the wise, humble, and holy elect child of God, well instructed out of the word of God his Father's book, out of the which he learns all these lessons, whereby to govern himself: while he knows that the election of God his Father stands ever most sure and stable, in respect of his God who changeth not; yet, feeling himself to be subject to a very world of tentations and crosses, he cannot cease in the fear and reverence of his God, whiles he life's here, to make his election more and more sure to h●mselfe, and that by eschewing all evil; the love and practise whereof he knows cannot stand with the election of God; and by loving and doing good, yea by joining goodness unto goodness uncessantly: for he dare not attempt to think that his God hath drawn him toward his Majesty by the soft and strong co●d of his eternal election, while Satan is pulling him backe, and he is willingly following after him, led in that black and vile halter of sin. Thou must not wonder, o my soul, that the elected child of God carrieth himself so, for are we not Gods children, thus charged by the Spirit? Give diligence to make your calling and election sure, 1. Pet. 1. 5. 6 7. 8. joining virtue with your faith; and with virtue, knowledge; and with knowledge, temperance; and with temperance, patience; and with patience, godliness; and with godliness, brotherly kindness; and with brotherly kindness, love: for if these things be amongst you, and abound, they will make you that ye neither shall be idle, nor unfruitful in the knowledge of our Lord jesus Christ. THE SECOND ROCK is a foul abuse of the grace of God, which unclean men turn into unclean wantonness; delighting, alas, to commit sin, because that good God delighteth to forgive sin. MAny ways, alas, o my soul, doth miserable man wrong God his gracious maker: yea, many men called Christians, do grossly grieve that holy one jesus, who hath called them to that high dignity to be called the sons of God: but in this specially, that they take occasion to commit sin, yea to continued in sin, with some pleasure and contentment, because God the Father out of his undeserved love, borne freely to man, hath given his Son to dye for man, because his blessed Son out of this same love hath humbled himself willingly, yea, cheerfully to the death for man; so that blind nature, common civility, God's truth, their own consciences, Angels, and well informed, or any ways, reformed men, cannot but condemn them, yea pronounce them to be execrable. Woe is me, o my soul, that ever subtle and strong Satan should have prevailed so over man, that man now can be content to abuse that salve which is only able to cure him, yea that he doth run headlong upon that sharp slaying sword of sin, because he heareth that salve is prepared for the curing of him. All men confess, o my soul, that that second covenant of grace made betwixt God and man in his blessed Son jesus, that second Adam (who never fell nor can fall) is of greater moment, and always more glorious than that first covenant of works, which was made in that first Adam who stood not long, but fell fearfully. And canst thou deny but as our God hath obliged himself more strictly to man by this second covenant of grace, than he was by that first of works: so man is become nearer, yea sibber to God by the last than he was by the first; and in that respect obliged to worship and attend his Majesty, so much the more diligently, faithfully, and constantly? findest thou, o my soul, when thou readest and considerest Scripture, but God thy maker, perceiving that first covenant of works made betwixt him and man, broken by man, proved just; and so adjudged man with all his posterity unto that death threatened against him and them, in case that covenant should be violated by them? And shall not our God, having given his own Son for man, prove much more just in condemning all such who dare attempt to despise that blood shed by him for sin, by selling themselves over to sin, because his blood was shed for buying them from sin? If a jew having the Law of God put in his hand by Moses, levit. 18. 5. hearing Moses sound this in his ears: Deut. 27. 26. Do this and live: Cursed be he that confirmeth not all the words of this Law to do them: could with Abraham see by faith the day of the blessed Messiah a fare off, and rejoice in it, he were easily freed from that curse: for blessed jesus (who was made a curse for us) blesseth all those whom Moses curseth, providing they can repent and believe in him. But o Gentile, living now not under the Law, but under the Gospel, not having Moses, the servant of God for thy doctor, but jesus, the Son of God for thy Master: what if thou shalt take upon thee not to abuse that Law given by Moses, but that grace dear cost and lovingly brought to thee by jesus? where shalt thou find salve to cure thy sore, and medicine to heal thy disease? Let me anger Moses through breaking of the Law: let Moses threaten me for breaking of the Law: If I can but touch with a lively faith the hem of jesus garment, I shall found peace with God, and health with life to myself. But if I shall anger jesus, who shall pacify him? where shall I found a sacrificer, to satisfy him; having despised that blood shed by him for me? O, o my soul, when shall that sentence, yea, that biting sentence be harkened unto, by the monstrous, vile, lose gospellers of this profane, licentious, lecherous time, He that despised Moses, died without mercy, under two or three witnesses. Of how much sorer punishments suppose ye, shall he be worthy which treadeth under foot the Son of God, and counteth the blood of the Testament as an unholy thing, wherewith he was sanctified, and doth despise the Spirit of grace. That patiented who among men doth despise the kindest wisest, Heb. 10. 28. 29. the painefullest, and best approved Physician, is thought to be desperately diseased? And shall not that man, o my soul, who dare (taking himself to sin, Christ's only enemy) neglect jesus, renounce jesus medicine, die for evermore? for can Angels, can Saints, triumphing in heaven, can Saints fight on earth, yea, can devils ever dying in hell cure him, whom jesus will not cure, who dare refuse to be cured by jesus? Yea, who is not afraid to cast that cup (even the blessed word of God, and Sacraments annexed thereto, in the which the wholesome potions of salvation are kept, and by the which they are conveyed to the sick souls of God's children) under his feet? Do not Peter and john triumphantly cry. Act. 4. 12. There is no name under the heaven by the which a man can be saved, but by the name of jesus. Yea, doth not Augustine, August. who was no Papist, taught of God and led by Scripture, maintain that which Peter and john did proclaim: for he doth see no Saviour, but one; even sweet jesus: Nemo liberat à vulneribus illius trucidatores, nisi gratia saluatoris; nemo liberat venundatos sub peccato, à vinculis captivitatis, nisi gratia redimentis. None freeeth man from the wounds of that murderer, but the grace of that Saviour: none delivereth those who be sold under sin, from the bonds of spiritual captivity and thraldom, but his grace who redeemeth them. Sure I am, o my soul, were jude, that blessed Apostle of jesus, living this day, he would change his tune, if he were writing either to us, or of us, (who life's now under such a despised, abused, great light) writing to those of his time, jude 4. he was content to say: There are certain men crept in, which were before of old ordained to this condemnation; ungodly men there are which turn the grace of our God into wantonness, and deny God the only Lord, and our Lord jesus Christ. But were jude living now among us, he could not but say, and writ thus: There be many men, who do resort to the house of God, who call upon the name of God, who daily in troops run on foot, ride on horseback, keeping their solemn meetings in city and country, who turn the saving grace of God into damnable wantonness, denying (albeit not with their foul mouths, yet by their vile deeds) that God and Lord who would have saved them. O, o my soul, when shall that golden sentence written by Augustine be heard of us, August. who life's now? be honoured and embraced by us as a wholesome medicine able to cure us? as a precious jewel able to honour us? Quid nobis gratia Dei utilius confert in hoc praesenti seculo maligno, Aug. Epist. 47. nisi ut moriamur peccato? ac per hoc ipsi gratiae invenietur ingratus, qui propter illam vult vivere peccato, per quam morimur peccato. jude 4. What more profitable thing doth the grace of God in this present wicked world bring to us, then that by it we are made to do the same? so that, that man must by this be found unthankful to the grace of God, who because of it, will live in sin, by the which we are made able to die to sin? O when shall the lose gospellers harken to Irenaeus saying to them? Vt aucta est gratia sub novo Testamento, ita & poena eorum qui non credunt. As grace is augmented now under the Gospel, so the punishment of those, who believe not, is increased also. And no wonder that he writ so, considering that his Master writ before him touching Chorasin, Bethsaida, and Capernaum: Woe be to thee Chorasin, woe be to thee Bethsaida, for if the great works, which were done in you, had been done in Tirus, and Sidon, they had repent long ago in sackcloth and ashes. Mat. 11. 21. 23. 24. Therefore I say unto you, it shall be easier for Tirus, and Sidon, at the day of judgement then for you. And thou Capernaum which are lifted up unto the heaven, shall be brought down to hell, for if the great works which have been done in thee, had been done among them in Sodom, they had remained to this day. But I say unto you it shall be easier for them of the land of Sodom at the day at judgement then for thee. Give no place to sin, o my soul, because Christ died for sin, and by his death hath purchased remission of sins to thee, not forgetting thee: which the Apostle saith to thee. 2. Cor. 15. 14. 17. If one be dead for all, then were all dead: and be died for all, that they which live should not hence forth live unto themselves, but unto him which died for them, and rose again. Therefore if any man be in Christ let him be a new creature. THE THIRD ROCRE IS A foolish leaning (without any ground) to a naked profession of God, with the mouth, without any practice of godliness in thy life. COmparing the protestation of our professors, with their conversation, I have for some bygone years lamented (before my God in secret,) o my soul, the desperate estate of this our deaddest age. Our professors do protest that they do know and worship that God who made not only the heavens and the earth, but who made that book which is only worthy the stile of a book, to wit, the Bible, and that they hold this book, for the book of this God; indicted by his Spirit, and put in register by his penmen, led by this same spirit: yet our professors so live, as all who do look on them, and hear them (being truly sensible of the true God, and truly instructed by the Spirit of truth out of his word) must even solemnly swear, that the effects of a great many of them, do either deny this God who made the Bible, to be that God whom they worship; or the Bible to be God's book. Offend not rashly, o my soul, that I speak so to thee: for after trial (alas) this will prove to be most true. If our professors did hold that God who made that book which we call the Bible for their God, would they not strive to worship him, and to live with men, and among men, as God by this his book hath appointed them to do? Again, if our professors, o my soul, held the Bible for God's book, indicted by his Spirit who cannot lie, calling nothing good but that which is good before God, and which leadeth man toward the narrow way of salvation, calling nothing evil but that which is evil before God, and which draweth man towards the broad way of perdition, could they be so easily induced to transgress those lessons our God by this book teacheth them, and under no less pain than of remediless, endless, condemnation commands them to obey? yea, durst they for ten thousand worlds attempt to do this? I wonder, o my soul, if our gallants (whom nothing can tame) do hold that speech for the speech of God (who cannot lie of fain)? Eccles. 11. 9 Rejoice o young man in thy youth, and let thy heart cheer thee in the days of thy youth, and walk in the ways of thine heart, and in the sight of thine eyes, but know that for all these things God will bring thee to judgement. Eccl. 12. 14. God will bring every work unto judgement with every secret thing whether it be good or evil. I wonder if our mad whoremasters and whores, if our abominable blasphemers, if our brutish drunkards, if our filthy speakers, do hold these speeches for the speeches of the great God, before whom they must one day appear, and give an account of their whole carriage here, public in the streets and private in chamber, by night and by day? Men do not despise a thief when he stealeth to satisfy his soul, Prou. 6. 30. 31. 32. 33. 34. 35. because he is hungry; but if he be found he shall restore to seven fold, or he shall give all his substance of his house: but he that committeth adultery with a woman is destitute of understanding he that doth it, destroyeth his own soul, he shall found a wound and dishonour, and his reproach shall never be taken away. For jealousy is as the rage of man, therefore he will not spare in the day of vengeance, he cannot hear the sight of any ransom, neither will be consent though thou augment the price. 1. Cor. 6. 9 10. Know ye not that the unrighteous shall not inherit the kingdom of God? Be not deceived, neither fornicators, nor idolaters, Ephes. 5. 3. 4. 5. 6. nor adulterers, nor wantoness, nor buggers, nor thiefs, nor covetous, nor drunkards, nor railers, nor extortioners, shall inherit the kingdom of God. But fornication and all uncleanness, or covetousness, let it not be once named among you, as it becometh Saints; neither filthiness, neither foolish talking, neither jesting, which are things not comely, but rather giving of thanks. For this ye know, that no whoremonger, neither unclean person, nor covetous person, which is an idolater, hath any inheritance in the kingdom of Christ and of God. Let no man deceive you with vain words; for, for such things cometh the wrath of God upon the children of disobedience: be not therefore companions with them. Reu. 21. 8. But the fearful and unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars, shall have their part in the lake, which burneth with fire and brimstone, which is the second death. Yea, I wonder, o my soul, if the Kings and Princes, and mighty men of this world do hold that speech for the speech of God: And the kings of the earth, and the great men, and the rich men, Reu. 6. 15. 16. 17. and the chief captains, the mighty men, and every bondman, and every free man hid themselves in dens, and among the rocks of the mountains, and said to the mountains and rocks fall on us, and hide us from the presence of him that sitteth upon the throne, and from the wrath of the Lamb; for the great day of his wrath is come, and who can stand? Our professors then, o my soul, for the most part can neither hold that God who made the Bible for their God, neither the Bible for his book, considering that sensible, hard, and seen exposition, may easily be found to be betwixt their lives and Gods lessons taught in this Bible. And therefore without doubt, they have madly (miscarried by that unclean spirit) set up to themselves their own hearts lusts, to be both their God, whom they will serve, and that only book which they will learn and follow. I know one Scripture, o my soul, which shall condemn thousands, who hear and read Scripture (alleging they hold it for God's word) unless they repent speedily. jam. 2. 12. Thou believest that there is a God, thou dost well. The devils also believe and trembleth. O, o my soul, when shall a great many amongst us, and professing with us, learn to do that which the devil doth; well knows he, that the only true God who made the heaven, and the earth, made the Bible also; and that this Bible is the book of that God, who is the only true God, yea, that all things contained in it be most true: albeit, alas, many men neglect and contemn that which they hear out of the Bible, that which they read in the Bible, while the devil knowing these things can tremble, assured that he is adjudged by that most great and most just judge of the world unto eternal condemnation, as the Bible speaketh. Shall Satan who doth believe God's word to be true, and who can tremble at the sound of it be condemned? and shall he escape the fear pullest damnation which shall be found in hell, who is so far from trembling at the judgements of God, brought to his ears out of God's word, that he makes but a mock of them? It were good they were thinking upon that, spoken by our God touching the old foolish unclean jews: Will ye steal, jer. 7. 9 10. and murder, and commit adultery, and swear falsely, and burn incense unto Baal, and walk after other gods whom ye know not, and come and stand before me in this house whereupon my name is called, and say we are delivered, though we have done all these abominations? Were Paul living, sure I am, no sooner would he lend his ears unto a great many of our professors, but he would say over again: They profess that they know God, Tit. 1. 16. but by their works they deny him, and are abominable and disobedient, and to every good work reprobate. And no wonder, for the voice of our blind sensual professors is this, o my soul: I love God, and cursed be he who love's not God. But, o blind fool, when shalt thou begin from an heart sensible of God, and with a clean mouth honouring God, to say, I love godliness, and cursed shall he prove at length who love's not godliness. The voice of our blind sensual professors is this, I hate the devil, I defy the devil, and all his works. But when shall they begin from an honest heart, and with true lips to say, I hate sin, and cursed shall he prove at length who hates not sin. OH when shall that of Augustine be taken to heart by our unclean professors? Ep. 171. Christianos vos dicitis & Christo contradicitis. You call yourselves Christians, and you contradict Christ always. Open our professors eyes o Lord by thy Spirit, to the end that they may once happily see that which Bernard brought to the ears of the lose professors of his time: Vnde tibi gloria putide puluis? de vitae sanctitate, quid tibi prodest pium Saluatoris nomen lectitare in libris: nec habere pietatem in moribus. Whence cometh glory and honour unto thee, o stinking dust, from the holiness of thy life I think it cometh only? for what can it profit thee to read the holy name of thy Saviour in books, while that thou hast not holiness in thy manners. And again. Is Scripturas recte legit, qui verba vertit in opera. That man readeth holy Scripture aright, who turneth words into works; doth that in his life which he reads in the Scripture. THAT ONLY GLORIOUS INN, AND BRIGHTLY SHIning palace, filled with all pleasures and joys, towards the which the Babes of God do journey in time laboriously: and in the which they shall live eternally, with the nature and condition of those babes who shall possess it. JOH. 14. 2. In my Father's house are many dwelling places, if it were not so, I would have told you: I go to prepare a place for you. JOH. 17. 24. Father, I will that these whom thou hast given me be with me where I am; that they may behold the glory which thou hast given me, for thou lovest me before the foundation of the world. REVEL. 20. 6. Blessed and holy is he, who hath part in the first resurrection, for on such the second death hath no power: but they shall be the Priests of God, and of Christ, and shall reign with him a thousand year. THE INN WITHIN THE WHICH THE BABES of God carried in this heavenly Chariot, looks to lodge and always to rest; is that new jerusalem which is above, where there is fullness of joy to be found in God's presence, and pleasures lasting for evermore at his right hand. THat Inn towards the which this heavenly golden Chariot drawn by these heavenly white horfes, carries these babes of God, (happily led and directed by the Spirit, and enlightened by the lantern of the word, held in the hand of the Preachers thereof) free of the foresaid Robbers, and Rocks; is that new jerusalem which is above, made up of pure gold, like clear glass; whose wall, o my soul, is of lasper, founded upon twelve precious stones: even upon a jasper, a Saphire, a Chalcedome, an Emeraud, a Sardonix, a Sardin, a Chrysolite, a Berill, a Topaz, a Chrysophrasus, a jacinth, a Amathist: whose twelve gates, are twelve pearls also, whose streets are pure gold shining like glass, whose temple the Lord God almighty and the Lamb is, which hath neither Sun, nor Moon, beside the glory of God, and of the Lamb. In the light whereof the people that are saved do walk, and to the which the kings of the earth shall bring their glory, and honour; whose gates are never shut, which is enriched with a pure river of water of life, clear as crystal, springing out of the Throne of God, and of the Lamb; having in the midst of the street of it, and on the other side of the river that tree of life which beareth twelve manner of fruits, and giveth fruit every month, the leaves whereof do heal the nations, where God's servants being free from all curse, (for no curse can possibly enter there) shall serve him, seeing always his face, and having his name written in their foreheads, reigning with him for ever. But canst thou tell me, o my soul, what shall be the estate and condition of those who shall be admitted to be citizens within this new jerusalem, and Inn of heaven, they being once happily possessed of it? To handle this matter to the full, and so to lay open to thee, o my soul, the nature of this Inn as it deserveth, and as it is in itself; it is not in the power of Angels, or of men: for hear I note first that royal, Esay 64. 4. Evangelic, Prophet Isaiah, and then that great Apostle Paul crying out: 1. Cor. 2. 9 The eye hath not seen, the ear hath not heard, neither came it to man's heart, to think of these things which God prepareth for them that love him? 2. Cor. 12. 4 Yea, Paul who had a greater proof of the beauty, glory, and superabundant riches of the things which are to be found in this Inn, being ravished up towards it, confesseth that he saw things there not to be uttered. Harken, harken therefore, o my soul, I pray thee, for hear I must tell thee that the skilfulness of Arithmetic can not number out these good things which are to be found there. That the deepness of Geometry, cannot measure the length, and breadth, the higth, and the depth of those good things which be laid up there: Yea, that the swiftest and sweetest tongue of the most rarely eloquent Orator, is not sufficient to express the worthy, and excellency of them: for when this City, and Inn is looked upon by him whose eyes be enlightened from above by the Lord of it. The Arithmetician, the Geomertician the Orator must stand amazed and cry out. Never saw I an Inn before, the pleasures, the plenishing, the beauty whereof I was not able to reckon, to measure, and to declare. But behold here an Inn, filling my ears so, my eyes so, my smelling so, my tasting so, my touching so, yea, my heart above all things so; that I am like (through the superabundance of passing excellent things, may delight my hearing my seeing, my tasting, my touching, and if I were not sustained by a stronger, even by that blessed, yea, only Lord and Ma●ster of this Inn) to lose my hearing by hearing, my sight by beholding, my smelling by smelling, my tasting by tasting, my touching by touching; those things which be there to be heard, seen, smelled, tasted, and touched. Yea, I would lose my very heart and life. And no wonder, o my soul, that it be so, for in that Inn of heaven, thy God shall be a bright shining looking glass to thy sight, a sweetly sounding Fluit, & Cymbal to thy hearing, a delicious honey comb to thy taste, odoriferous balm to thy smelling, and a passing wonderful soft pleasant rose to thy touching: What man of sharpest sight can behold this outward Sun which God himself hath appointed to enlighten this world, which is the common Inn of the elect, and reprobate, in his full brightness and glory, and not have his eyes hurt thereby? And shalt thou, o my soul, behold that supremest Majesty of the Father, and of the Lamb, that only Son which doth enlighten this Inn, (within the which no reprobate can enter) unless thou be fortified by one stronger than thyself, and blessed with a more strong, quick sight than thou canst here beneath attain unto? what man's ears are not transported, when he hears a number of sweet voices, singing artificial music in divers parts formerly and melodiously. And shalt thou not found thyself wonderfully transported, o my soul, when thou shalt be brought within thy Inn, to be a hearer, not only of the sweetest music of the glorified Saints; but of these celestial Spirits the Angels, there enjoying the pleasures of the spring, the glory of the Summer, the plenty of the harvest, and the sweet rest of the Winter? But no ways hearing, or seeing, or feeling any hurt which ever came to man by any of these. This moved Bernard meditating upon the estate of God's glorified children in heaven, Ber. Ser. 33. in cant. to burst forth in these words, not without a special exclamation, and admiration: OH perenne Solstitium, quando iam non inclinabitur dies! o lumen meridianum! o vernalis temperies! o aestiva venustas! o autumnalis ubertas! o quies & feriatio hiemalis! OH ever-during stay of the Sun, (for that Sun which shineth in this Inn, never goeth down, but always shineth in his height) when the day shall not incline to the end! (for the day which riseth in this Inn shall last for ever) OH noontide light! o the sweetest temperance of the spring! o the pleasantness of the Summer! o the plenty and abundance of the harvest! o the rest and refreshing vacants of the Winter! If this low house of the world, be so richly furnished with a very world of divers pleasant, profitable, and glorious things, (being the lodging not only of the children of God, but of the children of wrath) o how rich must that house of God be furnished with pleasure, profit, and glory; within the which none can devil, beside that blessed great Gods elect Angels, and dearest sons, and daughters! Augustine finding himself overcome by the consideration of the glory of this Inn of heaven, could say: Si id quod ex parte est non valuit eloqui ne● expertus, quid de perfectione inexpertus balbutire conatur. Oculus non viditò Deus absque te, quae praeparasti diligentibus; pax super pacem, indeficiens exultatio, torrens voluptatis divinae, flumen laetitiae, gaudium plenum; cogita quicquid vis, quicquid potes exopta, excedit cogitationem omnem, desiderium omne exuperat illa felicitas, aeternitas illa, beatitudo illa. If that which is but in a part could not be expressed by him who had proof thereof, wherefore should he who is inexpert, attempt to babble about it. The eye sees not o God without thee the things which thou hast prepared for those that love thee: peace above peace, triumphant indeficient joy, a peal of heavenly pleasure, a flood of gladness, full joy: think upon any thing thou pleasest, wish after what thou may; that happiness, that eternity, that blessedness, surmounteth all a man can think, and sensibly overcomes all a man can desire. Augustine pressing to make this his assertion clear unto us, can cry out. Aug. de doc. Chrsti. lib. 1. cap. 15. Quibus verbis dici, aut qua cogitation capi potest, praemium quod Christus in vita futura daturus est? quando ad consolationem huius itineris tantum dedit de suo spiritu, ut quod faciendum est, non solum sine murmur sed etiam cum dilectione, & delectatione faceamus, in adversis etiam gaudentes, & fiduciam in eum, quem non videmus, ponentes: By what words can that reward be expressed, or by what thought can that reward be apprehended, which Christ shall give to his own in the life to come? seeing for the consolation, and sweetening of this their journey, he hath given them such a measure of his own Spirit, that we are made to do that which we should do, not only without murmuring, but also out of love, and with pleasure, rejoicing even in tribulations, and putting our confidence in him, whom as yet we see not. OH what happiness, what honour, what glory, what peace, what charity? yea, what incomparable plenty of all things, shall the glorified Saints enjoy there? Shall not that happiness be wonderful excellent there, where no evil can be found, where no good thing can be wanting? What a glory shall be there, where none who is praised can be praised, either by the error, or the flattery of those who do praise them? What honour shall be there, when honours shall not be refused to any who is worthy of honour, neither can be given to any who is unworthy; yea, where none unworthy of honour shall press for honour, and where none can come but those who be worthy of it? what peace shall be there, where none can possibly suffer any hurt or wrong, either from themselves or from any other? OH what love shall be there, where no inferior shall envy the superior, nor any superior contemn the inferior! OH how excellent shall the freewill of man be there, o my soul! When God made Adam to his own Image, he beautified him with that freewill, whereby he might have not sinned. But in that Inn of heaven this shall be man's happy freewill, and man's happiness, because of this his freewill that he shall not be able to sin. OH what plenty shall be there possessed by man, when he shall have nothing which he would want, and when he shall want nothing which he would have? Augustine saw this when he said: In civitate superna, Aug ep. 3. atque divina, iam non est molestè toleranda calamitas, nec laboriosè fraenanda cupiditas, sed sola sine ulla difficultate, & perfecta libertate retinenda, Dei & proximi, charitas. In that heavenly City which is above, there shall be no calamity with trouble to be suffered, neither any concupiscence or lust with pain to be bridled: but there the only love of our God and of our neighbour to be retained and kept without any difficulty and pain, and with perfect liberty and freedom. The sense hereof moved Bernard to say: Bern. In coelis erit securitas libera, & libertas secura, neque advertendi erunt de caetero oculi ne videant vanitatem; quia purissimam videbunt venustatem, quae est ista copia, ubi nihil quod nolis sit, ubi totum sit quod velis. In the heavens there shall be free security, and secure freedom, for there the children of God shall not have occasion any more to advert to their eyes, that they behold not vanity, because they shall always see most pure and pleasant comeliness: o what abundance is this, where there is nothing which thou wouldst not have, and where all that is which thou wouldst have. And thus thou mayst see, o my soul, that the glory and happiness of this Inn of heaven consisteth in two things: to wit, in the absolute necessary presence of all good, and in the absolute necessary want of all evil things: for in it there is such abundant beauty of everlasting righteousness, such an inexpressible pleasant world of shining, quickening, and refreshing light, that howbeit it were not lawful for a man to stay there, but for the space of a short day; yet for a very short days abiding there, he would hearty content himself to despise and deprive himself of all the pleasures, honour, and wealth can be found here, and with joy undergo and underlye all those evils he can suffer here, to the end he might but live there but for the space of a short day. Had David (out of the sense of these comforts which were to be found by the exercise of religion) the outward tabernacle of God in such account, Psal. 84. 1● that he could say: A day in thy courts is better than a thousand other where: I had rather be a door keeper in the house of my God, then to devil in the tabernacles of wickedness. And shalt thou not found in the end of thy time, when thou shalt enter within that Inn of glory, that it were better to stay there for one day if it were possible, then to live with Methusalah 969. years, adorned with uncertain, perishing pleasures▪ honours, and riches? Beside this, o my soul, knewest thou what a stole thou shalt wear in this Inn of heaven? yea, with what a stole this my body shall be clothed there, o with what earnestness wouldst thou call for the coming of jesus! o with what earnest desire wouldst thou long for the coming of jesus! yea, o what praises wouldst thou sing to God thy Father, who hath promised this Inn to thee, to God thy Saviour, who hath conquised this Inn to thee, and to God the holy Ghost, who assures thee that this Inn belongs to thee! Thou, o my soul, in that Inn of heaven, shalt be richly and royally decked with a threefold stole; in beauty, in worth, fare surpassing all those ornaments and jewels, rich Solomon was covered with, when he sat in his royal throne: with the stole of the perfect knowledge of the blessed and glorious Trinity; Father, Son, and holy Ghost; and this perfect knowledge shall fill up the room of that lively justifying faith wherewith on earth here thou art blessed, and by the which thou apprehendest the promises of God made to thee in thy Saviour: for when thou shalt enter, o my soul, within the doors of this Inn of heaven (all being given thee which was promised to thee, and believed by thee) thy faith shall cease, and this perfect knowledge of God shall meet thee, and keep thee for ever. Secondly, thou shalt be clothed with the stole of the perfect fruition of enjoying of the glorious Trinity; the Father, Son, and holy Ghost. And this fruition shall fill up the room of that Hope which now thou hast; for so soon as thou shalt come to the gates of this heavenly Inn, in that day of judgement that Hope, whereby thou expectest now those things, thy Father hath promised, thy Saviour hath conquised, and the Spirit assures thee of, shall cease also. And this fruition shall fill the room of it, thou being fully possessed with all thou expected. Thirdly, with the stole of the perfect love of the blessed Trinity, the Father, Son, and holy Ghost; and of the Saints his children, for then that love wherewith thou, o my soul, now lovest thy Father, thy Saviour, thy Sanctifier, and his children shall not then end with thy faith and hope, when thou shalt enter within the gates of this Inn; but shall go in with thee, and being there augmented, and perfected by a thousand thousand degrees, shall possess thee for evermore. This moved that Apostle who was well acquainted with these things which be in heaven to say: 1. Cor. 13. 13. Now abideth faith, hope, and love, even these three; but the chiefest of these is love. And therefore Irenaeus taught by the Spirit, and by Paul, subscribing hereunto could writ thus: Charitas pretiosior est cognition, gloriosior prophetia, & omnibus charismatibus supereminet. Love is more precious than knowledge, more gracious than prophecy, yea, it surmounts all gifts man hath. This my body again in that heavenly Inn, o my soul, shall be clothed and adorned with a fourfold stole: first, with the stole of rare beauty and holiness, so that the Sun in his full brightness did never shine so gloriously as my body shall shine in that Inn. Tells not Daniel me that in the Inn of heaven: The wise shall shine as the brightness of the firmament, Dan. 12. 3. and they that turn many to righteousness as the stars for ever and ever. Yea, are not these the words of thy Saviour who cannot lie: Mat 8. 43. Then shall the just men shine as the Sun in the kingdom of their Father. Now thou must not wonder, o my soul, that even the blackest & palest coloured body of the glorified child of God shall thus shine: for art thou not thus resolved by the Spirit? We look from the heavens for the Saviour even the Lord jesus Christ, Phil. 3 20. 21. who shall change our vile bodies that it may be fashioned like unto his glorious body. Now if Christ giving his disciples Peter, james, and john, before Moses and Elias, a little view of that glory which is due to him, had his face shining as the Sun, and his clotheses white as the light, while he was only transfigurate upon mount Tabur? o with what a glory is he now clothed, in that mountain of glory with his Father! and and how shall our bodies shine, 1. joh. 3. 2. who in heaven shall be like him, 1. Cor. 5. 49. bearing there the image of that heavenly Adam, as here we bear the image of the earthly? Secondly, with that singular stole of impossibility, so that howbeit the bodies of the Saints of God be subject to a thousand alterations, and hazards which do many ways trouble and annoyed them, yet than they shall be free of all suspicion of alteration, Reuel. 21. 4. or hazard, all these first things which here do trouble men being ended. Thirdly, with that excellent stole of wonderful Agility, for then our lumpish bodies shall be freed of that heaviness which now doth clog them, and make us, that without great difficulty and pain, we cannot go from place to place: yea, that without some outward help we cannot upon a sudden transport ourselves, where we would fainest be. For now the spirit cannot go but where the body goeth (the body being a burden to it) but then the spirit being made the full master of the body, shall command it to go without any trouble wheresoever it would have it to go. And therefore Augustine could say: Tanta erit tunc corporis agilitas, ut ubi volet spiritus ibi protinus erit & corpus. Then the child of God being in heaven, the agility and nimbleness of the body shall be so great, that where ever the spirit would be, there the body shall be also incontinent. Now thou must no ways doubt of this, o my soul, considering as thou hast heard that our bodies in heaven shall be conform to the body of our blessed Saviour, and so as Christ's body after his resurrection was adorned with such agility, that in a most short space it could be seen in divers places, now at jerusalem, now out of jerusalem, coming to his disciples unawares, & upon a sudden departing from them, joh. 20. 19 26. as john witnesseth: our glorified bodies shall even in this be like unto his. Yea, what shall I say, shall the body of the Prophet Elias, Luk. 24. 31. and of Philip the Deacon, sojourning beneath here, be transported upon a sudden from place to place by the Lord our God: 1 King. 18. 12. 46. and shall we doubt that our bodies being glorified, and made like to the body of Christ shall be inferior to them in this point? Acts 8. 9 And o how fare shall this augment the joy of the glorified Saints, while we live here: o how often do we desire to be with those who be dearest to us, and of whom we are specially loved? yea, is it not a matter of special grief even to the dearest Saints of God, that knowing themselves to have dear brethren and sisters, some in that same kingdom with them, others in divers kingdoms fare removed from them, lying under sharp crosses and divers afflictions whom they are not able, notwithstanding of this, to visit, for imparting the sweet honey of consolation to them, being hindered through distance of place from them. But in heaven, o how soon shall we found ourselves, not only in mind but in body also present with such we do love, and who do love us. Then David shall have no cause to cry from a wounded heart, and with a mourning tune and countenance: Psal. 42. 1. 2 As the Hart brayeth for the rivers of water, so panteth my soul for thee o God. My soul thirsteth for God, even for the living God, when shall I come and appear before the presence of God? my tears have been my meat day and night, while they say daily where is thy God? There Paul shall have no need to cry out: Rom. 7. 14. 24. What I would that do I not, but what I hate that do I OH wretched man that I am who shall deliver me from the body of this death? If the expectation of these ways, o my soul, job. 19 25. 26. 27. which be in heaven, made job (environed with an inward and outward sea of tentations and crosses) not only to digest them, but digesting them to rejoice in the midst of them: o what joy shall the full fruition of them procure him? Fourthly, in this Inn of heaven thou shalt be clothed, o my soul, with the stole of perfect health, and strength; so that where now the body of God's child is not only subject to great weakness, but to innumerable grievous, and most painful diseases, there it shall be fully, and finally delivered from all▪ weakness, or from all fear of any pain or disease whatsoever. This is that whereof the Spirit would assure thee, when he saith: Reuel. 21. 4. 5. 6. Behold the tabernacle of God is with men, and he will devil with them: and they shall be his people, and God himself shall be their God with them, and God shall wipe away all tears from their eyes, and there shall be no more death, neither sorrow, neither crying, neither shall there be any more pain, for the first things are passed, and he that sat upon the throne said: Behold I make all things new, and he said unto me, write, for these words are faithful and true. Yea, in this Inn of heaven, one shall be known by every one, every one by all, embracing one another, as now the members of one body embrace one another; so that thou o my soul, shalt then love all the children of God as thou shalt love thyself, and shalt be loved by him, as thou shalt love them: for whosoever shall be there, and all those who shall be there, shall be one body, shall be one Church, shall be one spouse to blessed jesus; and therefore the will of one shall be the will of all: yea, which is more, o my soul, there the will of God shall not differ from thy will, nor thy will from God's will; albeit (alas) while thou shalt sojourn beneath here, there shall always remain most gross, and fearful contrarieties, betwixt the good will of thy good God, and thy perverse evil will. Did Adam in his innocence know Euah whom he had never seen before, and give her a fit name so soon as she was presented before him? and shalt thou being advanced to a higher dignity in a fare more excellent palace, not know all who shall be there? Shall Peter when our Master was transfigurate upon mount Tabur, know Moses, and Elias, whom he had never seen before? and shall I not know them when I shall be glorified by him, and with them in the mountain of glory? I will not deny, o my soul, but in this Inn of heaven; there shall be degrees of glory, 1. Cor. 15. 40. 41. even as there is another glory of the Sun, and another glory of the Moon, and another glory of the stars, for one star differeth from another in glory. This is that the Spirit would clear unto us, Dan. 12. 3. when he saith: They that be wise shall shine as the brightness of the firmament, and they that turn many to righteousness shall shine as the stars for evermore. And we know that there is difference betwixt the brightness of the firmament, and the brightness of the stars. But I must tell thee, o my soul, that this is the privilege of this Inn of heaven, that none enjoying greatest glory is envied by him who enjoys less, that none possessing less glory is condemned by him who enjoys less, that none possessing less glory is condemned by him who possesseth more; and therefore out of this sense I hear Augustine saying: August. Quòd ibi futuri sint gradus hominum, nullatenus ambigendum est, verum beata illa civitas magnum in se bonum videbit; quod nulli superiori nullus inferior videbitur, tam nollet unusquisqueesse quod non accepit. Sic itaque habebit donum alius alio minus ut hoc quoque donum habeat quod non volet amplius. That in heaven there shall be degrees of men we must no ways doubt. That blessed City shall see that great good in her, that no inferior shall appear inferior to any superior; so fare shall every one not desire to be that which he hath not received & so one shall have a gift less than another so, that he shall have this gift also, that he wisheth to have no more than he hath. Now, o what joy shalt thou then, o my soul, and enjoying be able to express when thou shalt be brought towards this Inn! shall not thy joy there break forth in most heavenly inexpressible mirth and music, making thee to say to the father! Holy, holy, is the Lord of Hosts, ●say 6 3. the whole world is full of his glory; stirring thee upto cry to the Son. Thou art worthy o Lord to receive, glory, and honour, and power; for thou hast created all things, and for thy wills sake they are and have been created. This joy is compared to the joy of a marriage, yea, with the marriage of Kings. Our minds be now narrower than they can comprehend this; albeit when the heavens shall receive us, we shall be capable of it so fare as a glorified creature may be. Lift up thyself, o my soul, and prove holy, wise, when thou hearest these things if thou wouldst not be condemned in that great day by one who never saw that, who never heard that, which thou seest and hearest daily. Shall the Queen of the South hearing the fame of Solomon, and of the glory of his court, and kingdom, long to see that which she heard, yea, undertake and undergo a long weary journey, to the end that she may see? and shouldst thou not, o my soul, eat up they self (as it were) within me, through longing and earnest desire; sparing neither for pains, nor expenses, till thou come to the chamber of that thy bridegroom; and to that City and Inn which is above founded, builded, garnished, and enriched as thou hast heard? for I assure thee, o my soul, as the Queen of Sheba being come to jerusalem, and there heard the wisdom, and seen the glory of Solomon, was moved to say: 1. King. 10. 1. 2. 3. 4. 5. 6. It was a true word that I heard in my own land of thy sayings, and of thy wisdom; howbeit I believed not this report, till I came and had seen with my eyes. But lo the one half was not told me, for thou hast more wisdom and prosperity then, I have heard by report. So thou, o my soul, happily by God's grace being by a lively faith engraft in his Son, and without delay repenting thee of thy sins, and being by death transported to this his Inn of glory, to see that with thy eyes, that which I hear only with my ears, shall not only found all these things to be there which thy God by his report, speaking to thee by his written word, shows thee to be there; but thou shalt see, and seeing shalt possess for evermore, ten thousand thousand degrees of more glory, more joy, more pleasures, than ever here thou heardst was there, or sawst here whilst thou livest here, to be there. Shall Peter seeing but a glimpse of Christ's glory upon mount Tabur cry out, (neglecting, yea, despising all he eve● heard or saw in jerusalem, yea in the very Temple of God at jerusalem) Master it is good to be here. And shalt thou not, o my soul, think in a manner evil to be here on earth, till thou be where thy jesus is clothed with that glory for evermore, fare surmounting that transitory glimpse which Peter saw beneath here. For wert thou there, o my soul, be sure thou shouldst say, and sing continually, OH my blessed Master! o my sole sweetest Redeemer! It is good to be here, it is only good to be here, would to God I had been here sooner; for there the Father is, the Son is, the holy Ghost is, his elect Angels, his chosen sons and daughters do live only, free of all fear of evil, possessed with a very sea of all good. And no wonder it be so, o my soul, for here by the word of God we are only acquainted (to speak so with his Majesty) with the back parts of God. But when we shall be transported to that heavenly Inn, fare removed from all evil, and fully possessed with every good thing, as hath been showed thee, We shall see him as he is. The taste of this before hand moved Bernard to say: Bern. Infelicit as media in hoc seculo est pro qua gemimus, extrema in inferno quam merito formidamus: felicitas media in paradise unde cecidimus, felicitas summa in coelis ad quam suspiramus. The mid degree of misery is in this life, for the which we do sigh; the extremity of misery is in hell, which not without cause we do fear. The mid degree of happiness was in Paradise, from the which we have fallen; the only great and extreme degree of all true happiness is in heaven, after the which with sighing and sobbing we do long and hasten unto. And to conclude this point: this shall not a little augment the happiness of the more than happy estate of the babes of God, being admitted within this Inn of glory, & there admitted in soul, in body, as hath been said, that being once possessed with these things, they shall never be deprived of them again; but shall undoubtedly enjoy them for ever and ever. The things of this world thou knowest, o my soul, be subject to fading, for that shall never stand sure: 1. joh. 2. 17. The world passeth away, and the lusts thereof. But as for these joys of heaven, they do resemble him by whom they be promised, by whom they be conquised, and who doth assure us of them, and so be no ways subject to decay, but do last for evermore. And therefore Paul doth tell me that the elect of God in that day of judgement (being caught up in the clouds to meet our blessed Lord and Saviour in the air) shall after that, 1. Thes. 4. 17. ever be with that our Lord Wherefore cease not, o my soul, while I breathe here to cry aloud, and to sing sweetly with the Psalmist: Sing ye loud unto the Lord all the earth, Psal 100 1. 2. 3. 4. 5. serve the Lord with gladness, come before him with joyfulness: know ye that even the Lord is God, he hath made us and not we ourselves, we are his people and the sheep of his pasture: enter into his gates with praises, and into his courts with rejoicing, praise him and bless his name; for the Lord is good, his mercy is everlasting, and his truth is from generation to generation. Yea, to the end that thou mayst prove truly and holily wise, o my soul, see that while thou sojourn here, that thou use the world circumspectly, as if thou used it not, knowing that the fashion of this world goeth away; 1. Cor. 7. 31 and that thou rest upon nothing but upon that which is to be found in this Inn of heaven, ever remembering and never forgetting that of Augustine: August. Divitiae si diliguntur ibi seruentur ubi perire non possunt; honour si diligatur, ibi habeatur, ubi nemo indignus honoratur; salus si diligitur, ibi adipiscenda desideretur, ubi adepta nihil timetur; Vita si diligitur, ibi acquiratur ubi nulla morte finitur. If riches be loved, let them be kept there where they cannot perish; if honour be loved, let it be had there where no unworthy person is honoured; if health be loved, let it be desired to be found there where being once found there can be no fear to lose it; if life be loved, let it be procured and purchased there, where it can be ended by no death. THE GHVESTS ADMITted by our wise God (the sole Lord of this heavenly Inn) to enter and to lodge within it; be those alone who being members of his dearest Son jesus Christ, be made in time by him true Christians, and so Prophets, Priests, and Kings unto God their Father. THis Inn of heaven being the very paradise and pleasant garden of the Lord our God, none can possibly be transported towards it but the trees of righteousness, who being the planting of God do here on earth glorify his Majesty. Esay 61. 3. This Inn is the sheepfold of that great Shepherd jesus, and therefore none can enter into it but those who be the sheep of jesus, john 10. 7. 14. 27. 28. harkening to his voice, knowing his voice, Luk. 12. 32. following his voice, and refusing to here the voice of a stranger. This Inn is the wedding chamber of that glorious Bridegroom jesus, that eldest Son, and heir of the great King of glory. And therefore none can be admitted to enter within it, Mat. 25. but those who being wise virgins, have their lamps always ready, and their oil in them, attending in faith, and yet in fear, his coming. This Inn is the house of Christ's Father, and therefore none can be suffered to enter within it, (albeit there be many dwelling places in it) but those who be the sons and daughters of God the Father, john 14▪ 2. and so the brethren and sisters of jesus, careful to separate themselves from the wicked, and not attempting to touch any unclean thing. But who contrariwise do cleanse themselves from all filthiness of the flesh and of the spirit, 2. Cor. 6▪ 17 18. & 7. 1. growing up into holiness in the fear of God, and always (out of that hope they have at length to lodge in this Inn) purging themselves more and more, 1. john. 3. 3 as God their Father, and Lord of this Inn is pure; for no unclean thing can possibly enter into it, but such only who having washed their long robes, have made their long robes white in the blood of the Lamb, and whose names are written in the Lamb's book of life. Reuel. 7. 14. 15. And so in a word, this Inn being the royal palace of Christ that great Prophet, that high Priest, and that sovereign King of Gods elect, none can possibly be honoured with it: but these who through this Christ are made Christians, Reuel. 1. 6. by the virtue of his Spirit, & means of his word and Sacraments: and consequently Prophets, Priests, and Kings to God the Father. Would I then, o my soul, after my weary labours here, be possessed with that worthy rest in heaven? I must study necessarily before death to become a Prophet (for no ignorant shall come there) acquainted with the knowledge of God in his Son, and of myself in nature, and in grace, and so every one who looks for that Inn of heaven must know themselves to be miserable because of sin; must know God to be merciful, and ready to forgive sin, in his Son jesus Christ; and must know that Christ died for them, and that his death become meritorious, deserving and procuring remission of sins, and life everlasting to them if they can believe in him, and repent. The sense hereof moved Paul to cry out: This is a true saying, 1. Tim. 1. 15 and by all means worthy to be received, that Christ came in the world to save sinners. 2. Cor. 5. 21 And again: He hath made him to be sin for us, which knew no sin, that we should be made the righteousness of God in him. Yea, our Master in a word packing up the whole matter of man's salvation doth say: joh. 17. 3. This is life eternal, that they know thee to be the very only God, and whom thou hast sent jesus Christ. Wouldst thou, o my soul, after death live within this Inn, before death I must be a priest offering up to God my Father, Redeemer, and Sanctifier, not a dead, but a living, not a reasonless, but a reasonable sacrifice; yea not another beside myself, but myself unto his Majesty, remembering and reverencing that holy charge sweetly given to me by that chosen vessel of Christ: Rom. 12. 1. 2. I beseech you brethren by the mercies of God, that ye give up your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable serving of God▪ And fashion not yourselves like unto this world, but be ye changed by the renewing of your mind, that ye may prove what is the good will of God, and acceptable and perfect. Thirdly, wouldst thou removing from thy tent on earth be received within that Inn of heaven, o my soul, which is the palace of this great King, which carries this Motto upon his thigh, The King of kings, and Lord of Lords: I must be a king, for this Inn is for no men but those who be kings, is for no women but those who be Queens, and so who be true Christians. But what sort of Kings and Queens be these, o my soul, who shall rest within this Inn? men & women made kings and Queens, not by God the Creator of the world, but by God that sole Redeemer of mankind, and so by jesus Christ who hath loved them, and washeth them from their sins in his blood, and made them kings and Queens unto God, Reuel. 1. 5, 6. even his Father. And so I see, o my soul, that there shall not so much as one man, as one woman be admitted within the doors of this Inn of heaven, but he who is a Christian, but she who is a Christian, and that not so much as one true Christian shall be debarred from it. Thou art a king, but not a Christian, and therefore thou must stand without, & have thy portion in the lake which burneth with fire and brimstone. Thou art a Queen, but not a Christian, and therefore thou must stay without also, to be tormented with thy king. Thou art a country clown, and yet a Christian, and therefore thou must not stay without, because thou art a clown but must go in because thou art a true Christian. But because in these our days there be such a world of men and women called Christians, and holding themselves for good Christians; I would have thee, o my soul, to try who if these be Kings and Queens made by Christ, & so fit guests for this Inn of heaven? Harken unto me speaking with a warrant of God's word. None can be such Kings and Queens, but those who can be servants, and will be servants; who cannot be servants, nor will be servants; who can be servants, and will be servants to him, who being the Lord of all, was hearty content to become a servant for them; and so to that blessed and sweet Lord jesus: who cannot, nor will not upon any condition be servants to any besides his Majesty. Can the true Christian forget that ransom wherewith he was redeemed, and can he thinking on it be a servant either to devils or to men? Not not, for he can never forget that of paul. You are bought with a price, be not the servant's men. 1. Cor. 7. 23. You were once darkness, but now are light in the Lord, Eph. 5. 8. walk as the children of light. And thus the true Christian sees all these whom he sees in Christ, and cannot possibly see any out of him; he can honour and serve his king, his parents, his neighbours, always in Christ, and for Christ but no ways against Christ. And therefore he can mock all honour, but that wherewith Christ is honoured; all pleasures, but those wherewith Christ is pleased; and all wealth, whereby his spiritual treasure is lessened, yea not augmented; and all life, but that life whereby his life jesus Christ is conquised, and conserved by him: yea, he doth not only misknow, but deny all friends and kindred, but those who in Christ be near unto him: in this resembling his blessed Master who did all that he did for him; who suffered all that which he suffered for him; holding none for his mother, his brother, Mat. 22. 50. and sister, but those who do his Father's will which is in heaven: and accounting all such who did this his will, for his mother, brother, and sister. Can this be considered, o what a shame should cover the face of the Christians of this age! o what a fear should possess the hearts of the Christians of this age! OH man thou wilt be a Christian, but not a king overruling the devil? Thou wilt be a Christian, yet not a king mastering this wicked world, either alluring thee to evil by fair offers, or drawing thee from God, driving thee to evil by threatenings, and punishments, but mastered by it? and that most willingly not eschuing sin which thy Saviour came to slay, but delighting in sin which put thy Saviour to death. Were that Marty Blandina Blandina. living to this day, sure I am she would say, albeit there be many men in the world now, yet there be wondrous few Christians in the world now. For in the midst of her torments she did cry out to the hearing of her Torturers. Clem. Alex. in orati ad gentes. Christiana sum, & nihil mali apud nos geritur: I am a Christian, and there is no evil thing done against us. Sure I am, were Clemens Alexandrinus living, he would subscribe with her: for describeth he not a Christian thus? Is solus, qui pius est, ac religiosus, Christianus est: That man alone who is holy and religious, is a Christian. O, o my soul, shall not these Christians who lived in the days of Eusebius arise in judgement against these of this our time. These in their lives were so religious, Euseb. Eccles. Hist. lib. 4. cap. 8. holy, chaste, temperate, modest, that the very fame of their lives, being brought to the ears of men, moved all sorts of people, casting off their native superstition, & form of living, to turn to Christ; yea, the very savage Barbarions, by the report made unto them touching the Christians, laid aside their barbarity, and fierceness, and embracing jesus Christ, learned of him to be meek and lowly in heart. Yea, what shall I say, o my soul, if the Christians, in this our age found not grace in time to look about them; the very ambitious, curious, avatitious men among whom they live, and whose carriage is known to them, shall accuse and condemn them. What ambitious man can content himself with the honour he hath gotten, and cease to aspire unto a greater? what curious man can satisfy his eye with seeing, or his ear with hearing? Yea, what covetous man is heard saying, I have enough, I will have no more? And yet alas, o how many blind senseless Christians, deceived by Satan and their own lusts, and willingly deceiving themselues dream that they be already sufficiently furnished with that future Inn, prepared for God's children, albeit they have neither oil in their Lamps, nor a Lamp in their hands. History telleth me that Marcus Marcellus a Roman dedicated a Temple to the goddess of Honour, but with all History tells me, that the way to that Temple of Honour was by the Temple of Virtue; and canst thou, o man calling thyself a Christian, look to be received within that only honourable Temple, which is the mansion of that only Lord, to whom all honour doth belong, & in whose presence true honour is only to be found, unless thou reserve (treading the way of virtue and valour here) to fight against the devil, and to seek and to serve thy God? Hier. part. The sense hereof moved Hierom to say. 3. tract. 4. Portae duae sunt, porta Paradisi, & porta Ecclesiae; Epist. 20. per portam Ecclesiae intramus portam Paradisi. There be two gates, the gate of Paradise, and the gate of the Church; by the gate of the Church we enter into the gate of Paradise. Yea, this moved Bernard to say. Non rectised perversiest animi, Bern. antea quaerere gloriam, quam excercere virtutem, & velle coronari qui legitime non certaverit; virtus gradus est ad gloriam, verus matter est gloriae. It is not the nature of an upright, but of a froward wicked mind, to seek glory before virtue be exercised, and to hear him desiring to be crowned, who hath not fought; virtue is a degree to glory, yea, virtue is the mother of glory. Bern. in Cant. And again: Quid mihi cum victoria si non in praelio fui? impudentissimè mihi arrogo, aut gloriam absque victoria, vel victoriam sine pugna. What have I to do with victory, if I have never been in the battle? OH how most impudently do I ascribe to myself, either glory without virtue, or virtue without a fight. Learn therefore, o my soul, in time to know Christ, in time to know what it is to be a true Christian, to the end that I may be persuaded that one day that only glorious Inn of heaven shall receive me, and receiving me shall retain me for ever; and so see that without delay thou learn to desire, betwixt the precious and the more precious, and so betwixt things seen which be temporal, and betwixt things unseen which be eternal. OH how many called Christians shall be condemned of jacob in that day of judgement, and shut for ever out of the doors of this Inn of glory! jacob being to receive his brother Esau, when he feared, sent first before him his sheep, oxen, and camels, after them he placed both his maids and their children, after them Leah and her children. But Rachel and joseph (as his most precious and estimable treasure) he placed nearest himself, in the safest place: testifying hereby that he had rather lose all the rest, before he had loosed them. But alas the Christians of this our time, o my soul, expose the only best things (that is these heavenly graces which must lead them towards that heavenly Inn) under danger, and prove only curious about the keeping of the perishing things of this world nearest them; testifying thereby that they had rather want Christ, and part with Christ, than any other thing beside him. Yea not only shall they have jacob to condemn them who was the Lords holy confederate, but the very brutish serpent, wanting soul, wanting reason; for natural prudence teacheth him to hide his head carefully when he is pursued, and to yield the rest of his whole body to the smiter, to the end that that being lost which is of smallest weight, he may happily keep that which is of greatest valour. But, alas, o my soul, our only blessed, and glorious head jesus, is offered by us at all times to danger, and we do keep these things which cannot keep us, and which we shall not be able for our very hearts to keep long. OH when shall men with Paul learn while they are here to know none, 1. Cor. 1. to know nothing but Christ, and him crucified; to the end that in the day of challenge they may receive this testimony of Christ. Luke. 16. Thou hast chosen the best part which shall not be taken from thee. Bern. When shall that of Bernard written on these words: Behold we have forsaken all things and followed thee, be considered by us, Nec mutilis commutatio, pro●eo qui supra omnia est, omnia reliquisse; nam & simul cum eo donantur omnia, & ubi apprehenderis eum, erit unus ipse omnia in omnibus, qui pro ipso omnia reliquerunt; omnia sane dixerim, non solum possessionis, sed etiam cupiditatis. Neither is it an unprofitable chance to forsake all things for him, who is above all things, for with him all things are given also, and so soon as thou apprehendest him, he himself alone shall be all things, to all those who for him hath left all things; yea, even all things I say truly, not only of possession which a man can have, but of desire which a man can wish. Thou seest then, o my soul, that thou must seek thy God in this wilderness of thy pilgrimage, if thou wouldst be found of him in that wished Inn of his glory; that thou must serve him abroad as it were amongst strangers, yea, amongst sworn enemies, if thou wouldst reign with him at home with his own only dear children thy friends. But here I will have thee gravely to consider two things. First how shouldst thou serve thy God here? Secondly, wherefore shouldst thou serve him thus? Thou must serve him, o my soul, frankly, and with joy: and so neither from a grudging heart, nor with an averse or froward countenance. Thou hast, I think, long ago acquainted thyself with the third petition of the Lords Prayer, Thy will be done in earth even as it is in heaven: Hereby first confessing that thy God should be served by thee here on earth, as he is by those celestial spirits in heaven. Secondly, earnestly begging grace from his hands that thou mayst serve him so. Now couldst thou, o my soul, learn to consider, and considering to take to heart three things, o how careful wouldst thou be that thy God were always served by thee here on earth, faithfully, freely, hearty, and diligently, as he is by his Angels in heaven? First, couldst thou remember how these three sacred persons of that glorious Godhead concurred to make man, saying: Let us make man to our own Image? Secondly, couldst thou remember how hearty and gladly, that sweet meek Lamb of God jesus, offered himself to the death for thee, o how hearty wouldst thou seek thy God, o how gladly wouldst thou serve him? He is without jerusalem, and if it had pleased him he might have stayed without it: always saith he not unto his disciples: Mat. 8. 21. I must go unto jerusalem and suffer many things of the Elders, and of the high Priests and Scribes, and be slain. And when Peter took him aside, and began to rebuke him saying: Master pity thyself, this shall not be unto thee. Verse 22. Turns not blessed jesus backe this saying unto Peter: Get thee behind me Satan, thou art an offence unto me, because thou under stands not the things which are of God, but the things which are of men. Telling us by these two things: first, that he knew very well what would befall him at jerusalem: Secondly, that he went up most willingly thither, to the end that he might suffer these things there. Hast thou not, o my soul, considered the 15. and 16. verses of the 22. of Luke? Then he said unto them, I have earnestly desired to eat this Passc●uer with you before I suffer, for I say unto you hence forth I will not eat of it any more, until it be fulfilled in the kingdom of God. Telling his disciples hereby, that albeit he had eaten some Passovers before that time with them, yet he never longed to eat any of those as he longed to eat this immediately going before his suffering, so ready and willing was he to suffer. Hast thou lent thy ears to that prayer made by thy Master unto his Father? Father save me from this hour, joh. 12. 17. but therefore came I into this hour. Yea, to close this point, pained it thee ever to read and to weigh that conference (with those things fell out upon it) thy blessed Saviour hath with those who came to take him, registered by john, in the 4. 5. 6. 7. and 8. verses of his 18. Chapter? yea, canst thou with this think upon that speech spoken by this jesus thy sweetest Shepherd: I lay down my life that I might take it again: joh. 10. 17. 18. No man taketh it from me, but I lay it down of myself. Shouldst thou not then seek this jesus, serve, this jesus, both of purpose and with pleasure, who of purpose and with pleasure came to seek and to serve thee? Thirdly, couldst thou consider, o my soul, how frankly and willingly wicked men do serve the devil, wouldst thou not be ashamed, yea afraid, if thou find not thyself serving thy blessed maker and sweet Redeemer, as frankly and willingly, as these do serve that evil one? Hath any wicked man received that, from that evil one, which thou, o my soul, hast received from thy good God? Hath that evil one done or suffered that for any wicked man, which thy God hath done and suffered for thee? yea can any wicked man expect that from the hands of that evil one, which thou, o my soul, mayst expect and must expect from the hands of thy God? The sense hereof moved Chrisostome to say: Turpe est impios diabolo tam strenuò seruire; Chrysost. Christianos Christo, pro pretio redemptionis nihil respondere, It is a shame that wicked men should so diligently and carefully serve the devil, and that Christians should recompense Christ with no good service, for the price of their redemption. Fourthly, couldst thou remember, o my soul, how willingly, how joyfully, thou servedst thy own lusts before thy conversion, and so before thy God called thee from that damnable darkness of ignorance, of infidelity, and of impiety (under the which thou layest being in the first Adam) unto this marvelous light of knowledge, of faith, and of begun holiness, wherewith thou art now happily adorned, being in that second Adam; wouldst thou not be ashamed not to serve thy good holy God after thy conversion, as willingly and readily as before thy conversion thou servedst thy wicked and vile flesh? OH would to God that every man had that grace bestowed upon him, wherewith Paul was happily enriched before his conversion, when he knew not jesus, he ran on foot and horse in every place where he came like a furious lion presenting those who called upon his name. But after his conversion I think he was as forward to preach jesus for the conversion and saving of Christians; as he was furions before his conversion to persecute them for the profession of his name. Bernard thinking upon this point, directs his speech thus to thee o my soul: Erubesce anima, conversa ad Dominum, Bern. ep. 34. minori affectu sectari iustitiam, quam iniquitatem antea sectata es: Causa enim est valde dissimilis, pudeat proinde negligentius in vitam, quam prius in mortem ire, & minori study salut is acquirere, quam peravionis aug●mentum. Be ashamed, o soul converted to the Lord, to follow after righteousness with less care and affection then before thou followedst after wickedness: for the cause is very unlike, wherefore let it ashame thee to run more negligently after life, than thou walkedst before after death, to seek the increase of salvation with less care than thou soughtst before the augmentation of thy own perdition. Bernard again out of the sense of this doth cry sweetly and cheerfully: Curramus non passibus corporis; sed affectibus, sed desiderij●, Bern. Med. sed suspirijs. Quoniam non solum Angeli, cap. 6. sed Angelorum Creator, nos expectat; expectat nos Deus Pater, tanquam filios, & haeredes, ut constituat nos super omnia bona sua; expectat nos Deus tanquam fratres & cohaeredes, ut fructum suae nativit atis & pretium sui sanguinis Deo Patri offerat: expectat nos Spiritus sanctus, cuius templum sumus. Let us run not upon the feet of our body, but upon our affections, but upon our desires, but upon our sighs and sobs, because not only the Angels, but the great maker of the Angels expects and awaits for us. God the Father expects and waits for us, as for his sons and heirs, to the end he may make us masters of all his goods. The Son of God awaits for us, as for his brethren and heirs annexed with him, to the end that he may offer and present unto God his Father the fruit of his nativity, and the price of his blood. The holy Spirit awaits for us, as for his temple in the which he dwelleth here. OH when shall the lose Christians of this our time take that to heart which Bernard wrote long ago for the wakening of sleeping Christians, and for the punishing of such toward that Inn of heaven, who looking for it step never a foot forward to the end that they may obtain it? Qui in schola Christi non profecit, Bern. ep. 34. eius indignus est magisterio; praesertim tamen cum simus ibi ubi nihil in eodem statu permaneat, & non proficere sine dubio deficere est. Nemo igitur dicat satis est, sic volo manner; in via residet qui eiusmodi est, in scala subsistit ubi neminem Patriarcha vidit, non ascendentem, aut descendentem. He who profits not in the school of Christ, is unworthy to have him for his master, but specially seeing we are there, where nothing remaineth in that same estate: and where if men profit not by going forward, they must receive hurt by falling backward. Let no man therefore say, it is enough I will abide as I am; he who is such an one sits still in the way, and stays, without any motion on that ladder, where that Patriarch saw none but such, who was either going up or going down. Let me be careful therefore, o my soul, to walk with God with Enoch, to walk before God with Abraham, while I live here; denying ungodliness and worldly lusts, and living holily, righteously, and soberly in this present world, not regarding where I die; not regarding how I die: for that is a task almighty God hath not committed to my consideration but which he hath absolutely kept in his own hands, willing me to be always careful to try how I live, but no ways to be curious where, or after what manner I shall die. For I assure thee, o my soul, August. that that of Augustine shall ever stand undoubtedly true. Vndecunque mors piae, bona est. Whence so ever death cometh to the godly soul, his death is good: & therefore Augustine most wisely and lovingly, August. doth thus strengthen and encourage the honest heart of the religious Christian walking with God, before God, against all fear of all death, and every sort of death. Noli timere, non potest male mori qui bene vixerit. Fear not o good Christian he cannot possibly die evil, who hath lived well. THE CONCLUSION. Let it not grieve thee then, o my soul, y ● that same day is hid up from thee; that in some place unknown to thee, thou must lay down this dusty tabernacle, wherewith thou hast for some years been clothed, as with a garment. But see that thou (being now happily engrafted in Christ and through his grace dying to sin daily for the which he died, and living to him who died for thee and rose again) even with an holy desire (submitting always thy will to the good will of God) long for that day with that great Apostle, and when that day shall draw near. I charge thee, o my soul, that in that day thou lift up thyself, and rejoice. What wise man being wearied all the day long with labours abroad, will grieve to draw home at night; first to refresh himself with some entertainment, and therefore laying aside his garments to go to his rest; knowing that (so pleasing God) when the morning shall arise he will found his garment again. And darest thou, o my soul, be aggrieved when that night of death shall approach, all thy weary labours sustained by thee here being finished, to lay down thy clay body, and to have thyself conveyed by those Angels of God unto that refreshing palace of that Paradise which is above now, wide open to receive and to retain thee, because of the obedience of that same Adam who died for thee? Yea, darest thou, o my soul, be grieved in that night of death, to have this clay body conveyed to that resting bed of the grave, sweetly now perfumed by the burial of the sacred body of thy gracious Saviour jesus? for knowest thou not, when that glorious bright shining morning of judgement shall approach, in the which that mighty God thy Saviour, whom the heavens do now contain, shall manifest himself in glory, accompanied with thousands of his Angels, and of the sound of the last Trumpet, that thou shalt not only found that wanted garment of thy body, but take it up again, and put it on again? always not as men take up their garments here in the morning, after their rest in the night, but fare otherwise; more comfortably, joyfully, and profitably, by a thousand thousand degrees; as men here lay aside their garments at night going to their rest, so they take them up in the morning, and taking them up they go forth again, either to their wont or to some new labour. But I must tell thee, o my soul, to thy great comfort, that thou shalt take up this tabernacle of my body, in that shining morning of judgement, in a fare more excellent estate than it was laid down in the chamber of the grave. 1. Cor. 15. 42. 43. 44. It was laid down in corruption, it shall be taken up in incorruption: It was laid down in dishonour, it shall be taken up in glory: It was laid down in weakness, it shall be taken up in power: It was laid down natural, it shall be taken up spiritual. Can this be well considered, o my soul, would I cease while I live here, to employ all the members of my body holily, and when death should approach me, would I not be hearty contented with joy to lay down this earthly tabernacle? Again I will assure thee, o my soul, (because so hath my Lord, and Master jesus, by the sweetest words of his own sweetest lips assured me) that thou having in that day of judgement taken up, and put on that garment of this body, shalt never go forth to any old, or new labours again; but shalt always rest in endless rest for evermore, free of all suspicion of future griefs, and filled with a very sea of inexpressible glory; for in that day thou being happily presented a chaste virgin, well decked and trimmed with the ornaments of thy glorious husband jesus, before thy glorious husband jesus, shalt have that marriage now contracted with him, solemnised and perfectly consummated; and then thy blessed husband having wiped away all tears from thine eyes, shall take thee into his most secret cabinate of glory, 2. Cor 11. 2. there not only to see but to possess for ever, that glory which he possessed before the world was made. Can this be well weighed by thee, o my soul, Psal. 42. 1. wouldst thou not cry with David? As the Hart brayeth for the rivers of waters so panteth my soul for thee o God. My soul thirsteth for God, even for the living God; when shall I come and appear before the presence of God? yea, wouldst thou not cry with paul. Rom. 7. 24. OH wretched man that I am who shall deliver me from this body of death, I desire to be loosed and to be with Christ, which is the best of all. Yea, wouldst thou not cry with Augustine, August. sol. Eia Domine, moriar ut te videam, cap. 1. videam te ut hic moriar; nolo vivere, volo mori, dissolui cupio & esse cum Christo, mori desidero ut videam Christum. Vivere renuo ut vivam cum Christo. God my sweet Lord, Let me die to the end I may see thee; let me see thee, to the end I may die here. I will not live, I will die here, I desire to be desolued and to be with Christ. I desire to die to the end that I may see Christ, I refuse to live, to the end that I may live with Christ. And to conclude, o my soul, (praying my God to bless thee with the longing and earnest desire of David, of Paul, & of Augustine) wouldst thou not cry uncessantly with the Church, Christ's bride, Come Lord jesus: Even so, come quickly. Amen, FINIS.