THE GAINS OF SEEKING GOD. In two Sermons, preached in the Parish Church of WESTMINSTER: By Christopher Styles. ECCLUS 33.16. Behold, how I have not laboured only for myself, but for all them that seek knowledge. LONDON, Printed by William Stansby, 1620. TO THE RIGHT Honourable, Sir HENRY HOBART, Knight and Baronet; Lord Chief justice of his Majesty's Court of Common Pleas, and Chancellor to the PRINCE his Highness: all spiritual Graces, temporal Blessings, and eternal Happiness be multiplied. RIGHT HONOURABLE: Upon the assurance of some interest had in your Lordship's savour (which I hope I have not utterly lost) though it be long since I was known unto you, yet because you were my first good Master, under whom I served, in your Church at Somerton in Norfolk, by the space of four years; and more, till God provided for me a good Living in another place, which now I have unfortunately left: And now having a small means to live upon by my great pains in the Parish of Westminster, being so near to your Honour; and being requested to put this Sermon in print, I am bold (as well to satisfy my good Friends requests, which were hearers of the same, as for the benefit of all well-disposed Christians) to commend the same unto your Lordship's favourable acceptance, for by your Honourable countenance I hope to reap much comfort for this my small labour, I aim at no other end in this Enterprise, but to show my thankfulness to your Honour, and to all my charitable Neighbours, therefore if rash and riotous Censurers, be never so envious in their talk, against these my weak beginnings, yet if your Lordship be pleased, to grace my good meaning, with your Honourable countenance, I shall be bound to pray daily for the continuance of your Lordship's health and prosperity, and will ever remain, Your Lordship's daily Orator and most dutiful Servant, CHRISTOPHER STYLES. To the Reader. GEntle Reader, if with a godly mind thou seekest only to profit and comfort thy soul, and not by vain and idle cavils (Nodum in scirpo quaerere) to find a fault not offered: I wish this Book may be to thee as Rachel and Leach were to jacob, fruitful, and delightful: and this I certify to thee. I did not rashly, but very timorously, undertake this burden to content my friends, and could not be so much encouraged by many, as I was discouraged in myself: At last resolved, because the Method of my Teaching herein is only be way of exhortation, Paraphrastically expounding every word of my Text (which is not the most unprofitable way whereby the hearer may be edified) therefore I thought it might be acceptable, and this made me the bolder to satisfy my Friends desires, and publicly to make myself acquainted with your Christian Carriages: Wellminded people will not deny my common Courtesy (that is) to judge of my labours as if they were their own: and this is all I ask. C.S. THE GAINS OF SEEKING GOD. PSAL. 69.32. Seek after God, and your soul shall live. THe Book of Psalms is a spiritual Library, whether the whole breadth of Scripture may be reduced for authority of the Scripture contained in this Book, we find it admitted into the Church, as a Book of absolute Divinity: and so approved throughout the New Testament. This Psalm out of which I have chosen my Text, is a lively description of the passions and patience of Christ, and his members (the Church.) These words which I have chosen for my Text, are an holy instruction left for all Posterities, wherein they are showed the gains of seeking God; whatsoever else we seek for, our labour is but lost, but in seeking after God, we shall enjoy the fullness of all true comfort to our souls, which only is in God; then seek after God, and your soul shall live. In these words of my Text, two things are to be observed, first, a precept, (seek after God) secondly, a promise, (and your soul shall live.) In this precept also, three things are to be considered. First, how we should seek after God, and that must be (debito modo) in the right fashion and order. Secondly, when we should seek him, and that must be (debito tempore) in a fit and right time. Thirdly, where to seek God, and that must be (debito loco) in the right place. Of these points only I purpose to entreat at this time, reserving the other part, which is the promise, until another Sabbath. For the first part of the precept, how we should seek God, nature itself will teach us, if we have lost a jewel which was most dear unto us, first, to seek it in sorrow for the loss: secondly, with diligence to regain it: thirdly, with constant perseverance till we have found it. Oh, then let not the man endued with grace, plead ignorance in seeking God, but, first, lacrimabiliter, mournfully: secondly, diligenter, faithfully: thirdly, perseveranter, constantly in perseverance, never give over until you find the Lord. The blessed Virgin Marie returning homewards from the Feast, and not finding him whom her soul loved (the child jesus) went back again to jerusalem, & sought him, saying, Luke 2.48. Ego & Pater tuus dolentes querebamus te: Thy Father and I, have sought thee sorrowing. And thus recovered she the jewel of her joy. The riotous Prodigal, having wasted all the Treasure, by which he should have lived, and now remembering, how in his Father's House the hired Servants had meat enough, and he was ready to perish for hunger, he sought his Father's love again, mournfully confessing, and saying, Father, Luke 15.18 I have sinned, etc. and so was received, with feasting and joy. Marry Magdalene, out of whom Christ had cast seven Devils, and was the only friend and comfort of her soul, when she came to the Grave, and found him not there, she bowed herself into the Grave, john 20.13 and wept, because they had taken away her Lord, and she knew not where they had laid him; and in this sorrowful seeking, she found him to her great comfort. jesus himself while he lived in the World was never seen to laugh, but often weeping. Wise Solomon, in the depth of his Divinity, Eccles 2.2. said unto mirth, what ailest thou? & to laughter, thou art mad? Oh blessed jesus, how should I think to find thee in pleasure and joy, whom thy Mother could scarce find with tears. Take heed therefore, you that feast it with Nabal, brave it with Haman, and carouse it with Belshazzar, and revel with Herod, not at all regarding to seek the Lord, lest the Lord on a sudden, deal with you, as with them, and turn your feasting into fasting, take the cup from your mouth, and fill you with spewing, turn you out of all your jollity, and having perpetual shame upon you: this can God, and this will God do, if you do not humbly prevent his judgements, seeking to his mercy mournfully. God's Words prevail much with men, and more with God, but tears constrain compassion: our sins are cause enough to weep for. Melt then your hearts in sorrow for your sin, as holy David did, whose heart in the midst of his body, was even like melting Wax: that God may quit your souls with peace, and seek him (lachrimabiliter) mournfully. Secondly, in seeking after God, we must use faithfulness, without slothful negligence, and seek him (diligenter) diligently, as the woman in the Gospel seeking her Groat that was lost, Luke 15.8. did light a Candle and sweep the house, and sought diligently until she found it. Eccles. 9.10 And as Solomon the wise Preacher hath taught thee, All that thine hand shall find to do, do it with all thy power. And as David seeking the Lord, did seek him with his whole heart, For you shall seek me with all your heart, jer. 29.14. and I will be found of you, saith the lord And if thou seek the LORD with all thy heart, Deut. 4.29. and with all thy soul, Pro. 10.26. thou shalt find him. For as Vinegar to the teeth, so is a slothful body to them that send him. Therefore the sleeper shall be clothed with rags, Pro. 23.21. and he is denounced accursed that doth the work of the Lord negligently: jer. 48.10. The Lord loveth a cheerful giver, (as Zacheus) and will be found of them that seek him diligently, that is, faithfully. But such is the madness of this rude age wherein we live, and the blindness of worldly minded men, that they esteem no labour too much, in seeking after worldly gain, which cannot profit them: and in seeking after the pleasures of this life, which may much annoy them, but will not step one foot towards Heaven, with an holy desire to seek after God. In whom is the fullness of all true felicity. The Apostle complained not without a cause, Phil. 2.21. That all seek their own, and not the things of jesus Christ, but if thou desirest to find Heaven, seek after God by jesus Christ, who is gone thither before to prepare a place for you, and seek him (diligenter) with all your hearts, diligently. Thirdly, wouldst thou find the Lord, thy only Comforter, seek after him, (perseveranter) constantly with perseverance, and be not weary of well-doing, for in due season ye shall reap, if ye faint not, therefore seek the Lord and his face evermore. Cant. 3.4. As the Spouse never ceased to seek him whom her soul loved, till she found him and took hold of him, and left him not. A Ship that hath made many a fair venture on the Sea, and after perisheth in the Haven, brings loss and sorrow to the Owner, that hoped for gain. And a Soldier that fainteth before the battle be ended, must expect shame and death in stead of Victory: So he that seeketh after God, and faileth in his intended course, before he find him, must needs bring loss and sorrow to his soul, and expect confusion for salvation. For the Crowue is given only to the Conqueror. Apoc. 2.10. Be thou faithful unto the death, and I will give thee the Crown of life; the fire of God's Altar must never go out, so the zeal of a constant Professor must not be extinguished by worldly care. No man that putteth his hand to the Plough and looketh back, Luk. 9.62. is apt to the Kingdom of God. Remember Lot's wife, Gen 19 who for looking back, was turned into a Pillar of Salt: And having once begun to seek after God, Col. 3.1. and to seek those things which are above, where Christ sitteth at the right hand of God, Col. 2.20. why as though ye lived in the World, are ye burdened with traditions: The Prophet testifieth that the life of a righteous man shall never fade; Psal. 1.4. and that the heart of a righteous man shall never faint; Psal. 112.8. if his faith were enjoined to seek after God, through all the fiery trials of this World, and all the fiery flames and torments of Hell, it would not stick at the condition, being before with confidence persuaded, Philip. 1.6. That he that hath begun this good work in him, will perform it until the Day of jesus Christ. Thus must you seek after God, Psal. 51.17. with a sorrowful heart, which he shall not despise; you must seek him diligently that you may be counted worthy to escape all those things that shall come to pass. And that you may stand before the Son of man, Luke 21.36 and you must seek him with perseverance, and never give over for any temptation, lest you fall away, for God is faithful and will not suffer you to be tempted above that you be able, 1. Cor. 10.13 but will even give the issue with the temptation, thus: Thus, to seek the Lord, always longing after the God of our salvation, we cannot choose but find the comforts of his graces in our souls, and be assured to be delivered from the power of darkness, Col. 1.13. and to be translated into the Kingdom of his dear Son, whether he bring us all, that hath so dear bought us with his precious blood, even jesus Christ our Lord and only Saviour, Amen. Thus you have heard the manner how to seek God: It followeth whereby we may learn the time when to seek God, which is our second observation in my Text, as in the time of sin; jam. 1.14. the lusts of our own concupiscence led us astray from God, so now in the time of grace, through the preaching of the Gospel, being led by the Spirit in the light of faith, we make haste to return and seek after God in whom alone we may find true rest unto our souls (debito tempore;) in a convenient time. And as at all times, and in all places, it is meet to seek unto God, Rom. 11.36 Of whom, and through whom, and for whom we live and move, and have our being. So we are taught in holy Scriptures, of three times most convenient to seek after God; First, (Dum dies est: Secondly, dum praesens est: Thirdly, dum misericors est.) First, while it is day, Nicodemus, john 3.2. though he was a Ruler of the jews, and a Teacher in Israel, hath this Record left in Scripture against him, that he came to jesus by night. And the Spouse in the Canticles confesseth, Cant. 3.1. why she could not find her Love, that is, because she sought him by night, and our Saviour himself teacheth, john 9.4. The night cometh when no man can work. In the night of Ignorance we are more prone to seek after Error, than the Truth; In the night of sin, we seek for the things that please men, and not the things that please God, and in the night of death, we shall not be able to seek at all: For who shall give thee thankes in the pit? therefore holy David, longing for the God of his salvation defers no time, But flieth to the Lord before the morning watch, Psal. 130.6. Psal. 63.1. 2. Chron. 33 3. and promiseth early to seek after God: King josia, when he was but yet a child, began to seek after the God of his Father David. Verily, the children of this World are wise in their generation, observing days, and months, and years, and times, and shall the sons of men harden their hearts; God speaketh by his holy Prophet, To day, Psal. 95.8. if you will hear my voice, etc. and shall we harden our hearts to day, and let sin grow till to morrow. Shall we give the crop to Satan, and set God to gleaning, who knoweth if he shall live, repent, or escape. Suddenly may his wrath be kindled, and in the time of vengeance he will destroy. Our Life is the Way, Heaven is the Country: here make thy peace with God, that he may receive thee there, unto everglorie for evermore. Thus seek to God while it is day. Secondly, to seek after God (debito tempore) in time of opportunity, is, while be is present, as the Prophet saith, Esay 55.6. Seek the Lord while he may be found, and call upon him while he is nigh. It is anexcellent example to us, in observing the fittest time to seek God, if we consider the complaint of the Spouse in the Cantic. saying, It is the voice of my Beloved that knocketh, Cant. 5.2. saying, open to me, my Sister, my Love, my Dove, my Undefiled, for my head is full of dew, and my locks with the drops of the night (all blessings and happiness are now to be received at the hands of God) whilst he is present. But whilst she rose to put on her Coat, Verse 6. her Beloved was gone, I sought him (said she) but I could not find him, I called him but he answered not: Mat. 25.10 So the foolish Virgins had the door shut while they fetch Oil: This World is the seed place, Heaven is the reaping place, here they that sow in tears, shall reap their joy in Heaven; as this day leaves us, so shall that day find us; now God is present unto all, then only unto his: I go my way and ye shall seek me, john 8.21. and ye shall die in your sins, for whither I go, ye cannot come. Now, therefore seek to follow after God, most sweet, most mighty, & most wise: therefore he will receive us gently, (Eum qui venit ad me, non reijcio foras) He that cometh to me, I cast not out of doors: most mighty, all power belongeth unto God, he will defend us stoutly, If the Lord be on my side, Psal. 118.6. I will not fear what man can do unto me, most wise, so he will lead us unto happiness: because you have followed me in the Regeneration, You shall sit upon twelve Thrones, Mat. 19.28 and judge the twelve Tribes of Israel, as a stone cast up, rests not but in the centre: so let all them that are cast forth into the world, not rest, but in the Lord. (Domine fecisti nos ad te, etc.) O Lord, thou hast made us for thyself, and we can find no rest unto our souls, but in thyself: Art thou sick of sin; The whole need not the Physician, but the sick; I came not to call the Righteous, but Sinners, to repentance. Art thou oppressed with poverty, cast all your care on him, for he careth for you? The Earth is the Lords (which if he gives thee not, he hath reserved Heaven for thee) a happy exchange! Art thou grieved with disgraces; the rebukes of the foolish, the scorn of the wealthy, and the disdain of the proud, he brings thee glory for thy shame? Therefore open the gates, O ye righteous, and the King of glory shall come in, while he is present: what wouldst thou have that thou mayst not? what wouldst thou be that thou canst not? if now thou seekest after God, who is able to give all things, and will deny thee nothing whilst he is present, (Nunc vacatur Deus negotijs nostris.) Now God hath taken time to hear our complaints, to plead with man, and to furnish the lower World, and all things contained therein, with the rich blessings of his love; whilst therefore he is present to hear thee, whilst he is present to help thee, absent not thyself by sin; but seek after God whilst he is present with thee. Thirdly, if you will seek after God (debito tempore) fail not to do it (dum misericors est) while he is merciful. He that hath a suit to his King, will observe a time when he may find him best pleased; now is the time of mercy, now every one that seeks God faithfully, shall find him joyfully, but when he hath begun to judge in Righteousness, that shall be the time of judgement, not of Mercy: When the good man of that house is risen up, and hath shut too the door, and ye begin to stand without, and to knock at the door, saying, Lord, open unto us, Luke 13.25 he shall tell you, I know you not, whence ye are, Depart ye workers of iniquity, there shall be weeping and gnashing of teeth: yet therefore let him that hath continued in sin, ten, twenty, thirty years and more; turn unto God that he may have mercy upon him, Esay 3.18. for yet will the Lord wait that he may have mercy upon you, and be exalted for his compassion; and surely great is the mercy of God in expecting our conversion, for he would not bear with the Angels but cast them down from Heaven suddenly like Lightning, for but once sinning against him; he also banished the first man out of Paradise for breaking one Commandment: but he hath borne with us a long time, and we have broken all his Laws, still expecting our conversion till our last age. (Nolo mortem peccatoris) I will not the death of a Sinner, therefore cause one another to return and live, but he that will not be converted, Eccles. 8.11 and because sentence is not speedily executed against every evil work, doth fully set his heart in them to do evil, shall surely suffer the greater judgement. (Nam quos hic diu longanimiter portat, Illos Deus gravius damnat) The longer God forbeareth a sinner, the more grievous shall his punishment be at last, as in the examples of Pharaoh, Sodom, the old World, and the jews. Now cries john the Baptist, Make strait the way of the Lord, this is the time of mercy. Now cries jesus Christ, I am the door, by me, if any man enter in, he shall be saved. Now doth the Spirit and the Bride say, Come, & let him that is a thirst come; and let whosoever will, Reu. 22.17. take of the water of Life freely; For, behold, I come shortly, and my reward is with me, to give every man according as his work shall be: (who will not be drawn by love, shall be driven by fear) now God punisheth man of his mercy, that so he might convert him to himself: the evils which we suffer in this life compelled us to go unto God: happy is that misery that urgeth us to be better. Those whom Christ hereafter (if they continue in sin) will punish with confusion (if they repent) he receiveth them here with mercy, to the end, hereafter, to crown them for ever with glory, as he did Mary Magdalene, repenting: The prodigal confessing, the Disciple denying, and the Thief of the Cross converting, Lord, teach us so to number our days, that we may apply our hearts unto wisdom, and turn to thee in time, while the day of our life shall last, and while thou art present, in thy favour towards us. And whiles thou art a merciful God unto us, and thus seeking, so let us find thee for evermore, Amen. Now you have been instructed in the manner how to seek God, and the time when, It followeth necessarily, you should learn the place where to seek God, which is the third circumstance of our first observation, seek him in (debito loco) in the right place, God is not in the strong wind of pleasure and delight, 1. Rin. 19.11. that makes so many swell in vanity: God is not in the Earthquake of covetousness, which puts the soul in danger of a dismal downfall: God is not in the fire of sloth, that consumes the soul's estate in grace, by lustful cogitations, but in the soft still voice of Humility, Contemplation, and Prayer; therefore to seek him in the right place, Search the Scriptures, john 5.39. and they shall tell you of me. Inquire there and thou shalt find him (In praecepio humilitatis pauperibus) In the Manger of Humility, presenting himself to the poor (In deserto contemplationis vigilantibus) In the Wilderness of Contemplation, declaring glad tidings to the watchful (In Templo exorationis disputantibus) In his holy House the Temple of Prayer, speaking peace to his people, that call upon his Name, there and no where else canst thou find him, who desires to seek elsewhere, must go out of the World. First, if you will seek him in the right place, Luke 2.12 you shall find him (In praecepio humilitatis pauperibus) You shall find the Babe swaddled, and laid in a Manger. This was to give us an example of perfect Humility, and Patience, and how to embrace Poverty; all which he hath even chosen as his one part, that we might never despair being his partners; Psal. 113.5. For who is like the Lord our God, who hath his dwelling so high, yet humbleth himself to behold the things that are in Heaven and Earth. And thus saith the holy One, Esay 57.5. I dwelled in the high and holy place with him also that is of an humble and contrite spirit, to receive the spirit of the humble, and to give life to the contrite heart: be not displeased with thy poverty, for nothing can be found so profitable for thee, Heaven is the purchase of the poor, and it is the sum of Religion, to imitate his example whom thou dost worship, and, Behold, Luke 9.58. the Son of man hath not where to lay his head. All the Saints of God wandered up and down, In Sheep's skins and Goat skins, Heb. 11.37. destitute, afflicted, and tormented, 1. in. 6.8. whom the World was not worthy of: Therefore having food and raiment, let us therewith be content to follow after Righteousness and Godliness, and to finish our course in patience. Luke 12.24 Consider the Ravens, they neither sow, nor reap, neither have Storehouse nor Barn, yet our heavenly Father feedeth them; How much are ye better than the Fowls. Consider the Lilies, they neither labour nor spin, yet Solomon in all his Royalty was not clothed like one of these, If God so cloth the Grass of the Field, how much more will he cloth them that truly obey him, Therefore ask not what ye shall eat or drink, or wherewith you shall be clothed, for all such things the people of the World seek for, but seek you after God, and the Kingdom of God, and the Righteousness thereof, and all these things shall be cast upon you. (so fare as they shall be necessary and profitable for you.) Thy Saviour Christ, despise the World, our forefathers in Christ, and all the holy Saints of God, did use the World as if they used it not, and who would not gladly lose the World to win Heaven. The joys of this World are but the Devil's Poisons: here are no true joys, but there are the true joys placed, Luke 24.5. where the true life is gone before; And why seek you the living amongst the dead, He is risen, he is not here. The comfort of light is best known in darkness, of health in sickness, of honour in baseness, all these mayst thou find in God, not in the World: thus he hath made our life tedious and full of troubles, lest being delighted in the way, we should forget the Country whereto we are travelling, for we have here no continuing City, but seek on to come even a house not made with hands, but eternal in the Heavens, oh, seek him thus, (debito loco) in the right place, Psal. 113.6. That he may lift thy poor soul out of the mire of afflictions, and set thee with the Princes and Saints in Heaven for evermore. Secondly, seek him (debito loco) in the right place, seek him in (in deserto contemplationis) in the Desert of Contemplation, all you that wait in patience while the Lord shall come in power to deliver you out of all your fear; behold, I will allure her, Hose 2.14. and bring her into the Wilderness, and speak friendly to her (in solitudine gratia conseruatur) in desert places and solitary, a man is made more apt for Prayer: therefore Isaac went forth to pray in the field toward the Evening, Gen. 24.63 and jesus sent away his Disciples, and went into the Desert alone to pray. Mat 4.1. The Angels found jesus in the Wilderness tempted; much likelier it is we shall be tempted in the Cities of Society, seeing all companies (aut pares querunt aut faciunt) do seek their like, or do make them so, that keep company with them. And it is certain (qui iunguntur in peccato, ne seperantur in poena) they that join together in the same sin, shall not be separated from the same punishment. Thy soul being easilier lost in company then alone, should therefore live alone, that she may please him alone, whom she hath chosen alone. Thy beloved (oh soul) is shamefast, and is unwilling to show thee familiarity in the common presence: Leave therefore public company, yea, leave thy private family, and receive the blessing of his love alone, Cant. 7.11. (hear what he saith) Come, my well beloved, let us go forth into the field, let us get up early to see if the Vine flourish, if she hath budded the small Grape, or whether the Pomegranates flourish, there will I give thee my Love.. Again (in solitudine cum Angelis conversatur) In solitary places Angels have oft been seen to converse with men. jacob was comforted by the Angels in the Wilderness, Gen. 28.12. Exod. 3.2. as he fled from his Brother Esau. Moses was instructed by the Angel of God in the flaming Bush in the Wilderness, what he should do to deliver God's people out of bondage. Mat. 4.11. The Angels came and comforted jesus in the Wilderness after he was tempted of the Devil. The farther from the World, the nearer to God: as an Appletree planted where the branches spread over a common way; those branches so spreading are always subject to spoil, and are made a prey to every Passenger, but those that grow in the compass of the Owners ground, bear fruit unto the Planters profit; so the man that spreads his heart to entertain the World cannot keep innocence to the end, whereby it often falls out that God loseth his due, which is their heart, and they their desire, which is Heaven; as in the example of Ananias and Saphira. Acts 5.5. Again (In solitudine scandalum malignorum evitatur) In desert and solitary places we escape the poison of slanderous tongues, therefore john Baptist, being to prepare the way of the Lord, Mat. 3.1. had his continual abode in the Wilderness, where he taught all that came unto him: When God gave Israel a Law, it was in the Wilderness, Exo. 19.20. where he spoke unto Moses in the Mount; Mat. 5.1. When jesus made that heavenly Sermon to the multitude, he went into a desert place, and there taught them from the mountain; by which examples we are learned that whosoever will be good Teachers, and good Hearers, must separate themselves sometimes, and for the most part, from common and public Societies: for in desert and solitary places, the mind is enlightened, so it fared with that great King Nabuchadnezzar, who secing nothing but confusion, while he lived in his stately Palace at great Babel, Dan. 4.34. could yet behold God's glory in the Heavens, being banished: also in desert and solitary places, the heart is inflamed with good desires, judith 8.5. therefore judith built her Oratory in the top of her house, that the privateness of the place might increase the zeal of her affection: also in desert and solitary places, the soul is often ravished with the contemplation of Heaven's sweetness, as john the Evangelist being banished into the I'll Pathmos, Revel. tot. writ a whole Book of sweet Revelations there. I speak not this to animate our Separatists, whose daily practice is to draw the Communion of Christ's Church into private Conventicles, but of the mutinous multitude of this Age, that join hand in hand, and have all one Purse, and are all of one mind, to do evil, and to work all uncleanness, even with greediness: these, yea these are they, whom I would have, and whom I do beseech, to consider of their ways, and works, by themselves alone, and of God's presence, instantly able to reward every man according as his works shall be, lest the Lord should suddenly pluck them away; when they shall find none to rescue them, thus by private conference, (Confession and Absolution) between their souls and God, let them seek out of desert places, even seek after God by themselves alone, that so they may taste the sweetness of God's grace and mercy, in the secrets of their souls for evermore. Thirdly, wouldst thou know where to seek God (debito loco) come to the Temple, where the lips of the wise preserve knowledge, they shall counsel thee (in templo exorationis) in the Temple of Prayer, God standeth always ready to hear all those that call upon his Name, and to answer all their souls that desire instruction. There you cannot fail to hear of him: for in his Temple doth every man speak of his honour. When Solomon prayed in the Temple, and offered unto the Lord a Sacrifice, 1. King. 9.3 than God promised his blessing to that house for ever: When King Hezechia spread the blasphemous Letter of railing Rabshakeh, 2. King. 19.14. before the Lord in the Temple, God promised to deliver the King, and put his foes to confusion. We read of jesus in the Temple, Luke 19.45 how he whipped out the Merchants: posed the Doctors; and daily taught the people. First, He whipped out the Merchants, saying, My House shall be called the House of Prayer, but you have made it a Den of Thiefs, (mark I pray you) he suffereth none to buy and sell, but taught the mall, that came to hear and pray: such still are welcome to their Saviour: but in this monstrous Age, most do come to make merchandise, both in and of the Temple. Some make merchandise in the Temple, and teach not the way of God truly, but for fear or flattery, speak not at all, or speak pleasing things, and spare to tell the house of judah their transgressions, and the house of Israel their sins, that they might forsake their wicked ways and turn again unto the Lord and live. And some make merchandise of the Temple, and are not at rest till the House of God lie waste, Hag. 1.4. or if not quite waste, yet more then half spoilt: dealing with the Lmbassadours of the Lord, as the Princes of the children of Ammon dealt with the Messengers of David, who shared of the half of their beard, 2. Sa. 10.4. and cut off their Garments in the middle, so too many at this day have spoilt the Treasures of the Temple, strangely metamorphosing Parsonages into Vicarages, and Vicarages into Donatives, and Donatives into Pensions, leaving scarce the price of a Livery for the Priest, that waiteth on the Altar, and should live of the Altar. But the Lord will one day come against them as he came against Antiochus that sought to destroy the Temple of God, he did it not, 2. Mat. 9.5. but while he thought to do it (mark that) the Lord plagued him with a Disease in his bowels, invisible, and incurable, so that he died: so you that now live of the spoils of the Temple, God will one day whip you out with a rod of Iron. Secondly, jesus was found in the Temple posing the Doctors: a good Lesson for us all to learn: First, for us Ministers, for he that desireth the office of a Bishop must be apt to teach, being sufficiently instructed to convince Heresy, to exhort unto Godliness, and to rebuke them that sin before all, that others also may fear, or else he is unworthy to be a Master unto the Israel of God, if he be ignorant of these things. Secondly, here is a good Lesson for you to learn, that come to the Temple and House of God, to be made partakers of his holy Word, come not hither, to hear the Preacher, as the jews came to hear Christ, that they might entangle him in his talk, nor as Herod who heard john Baptist gladly, yet cut off his head, nor in presumption with the jews to teach your Teachers: if you do? then as Christ saith, take heed how you hear. And know that all we that have our errand from Heaven, and are called of God as Aaron was, have knowledge joined with authority sufficient, without fear of them that have authority to kill the body, but are not able to kill the soul, boldly to preach the Gospel of Christ jesus even before Kings, and to make you tremble at our Doctrine, Acts 24.25. as Foelix did to hear Paul preach of judgement. And can so easily confute such busy Ignorants, that they shall willingly confess unto their shame; we teach as men having authority, & not as the Scribes. Thirdly, jesus sat daily in the Temple to teach the people: he that will take the fleece, must feed the flock. For whosoever shall perish in thy Fold (for want of instruction) his soul will I require at thy hands, saith the Lord; and my sheep hear my voice (mark that) if it be our duty to teach, it's your duty to hear. Therefore, I admonish you all, examine yourselves how you have profited in the School of Christ, long hath the holy Gospel been taught unto us, if we be not bettered by these holy Counsels, it's a sure token, that we have not yet sought after God (debito modo) as we ought, with our whole heart, mournfully by Repentance; diligently seeking nothing but God, constantly not fainting till we find his Spirit answering our spirits in love. It's also an infallible token of our irregular life, careless of our small time of abode, in that we will not seek him (debito tempore) while it is day watchfully: while he is present cheerfully, while he is merciful acceptably. It's also a manifest testimony of our contempt against God refusing to come where God is, for the Lord is in his holy Temple, Psal. 11.4. therefore we must seek him (debito loco) In his Temple, to pour out our hearts in Prayer before him: In his Temple to learn instruction, and to incline our hearts to understanding. In his Temple reverently to obey our spiritual Teachers, and not to resist the authority of their Doctrine nor to make difference of the holy Word of God, and of the Gospel of jesus Christ, by having in respect of persons, any man, but only for the words sake. Thus to seek after God (debito modo, debito tempore, debito loco) we shall be sure to find him with joy unto our souls: which blessing God grant unto us all, through jesus Christ our Lord. Amen. THE GAINS OF SEEKING GOD. PSAL. 69.32. Seek after God, and your soul shall live. THis Text I partly handled before, leaving the rest till now: then I divided it into two parts, first, a Precept, in these words, Seek after God: secondly, a Promise, in these words, and your soul shall live. The first part, which is the Precept, I handled then at large, of the second part which is the Promise, I purpose now to treat, and do humbly beseech Almighty God his assistance, and your gentle patience. Here indeed is the true gains of seeking after God, for so saith my Text, (your soul shall live) In the handling whereof, these are the chief points wherein to insist: first, the dignity conceived in the Word (soul:) secondly, the quality in the Word (your:) thirdly, the utility and comfort of the soul, in these words (shall live.) First, the dignity of the soul fitly mentioned in the very Word itself (soul) shall more plainly be conceived in the consideration of these three circumstances: first, the condition of the soul, while we consider the matter and essence whereof the soul consisteth. For, behold, In the soul's Creation God only made it according to his own Image, a spiritual and incorporeal substance: And Augustine reasoning about the soul, saith thus (Anima est incorporea substantia regens corpus, sicut enim in Deo una est essentia, & tres distinctae personae: sic in anima una est essentia & tres distinctae potentiae, Memoria, Intelligentia, Voluntas) which is thus in English: The soul is a spiritual substance, governing the body, for as in God there is but one essence, and three distinct persons: so in the soul there is but one essence and three distinct powers, that is, the Memory, the Understanding, and the Will; (but howsoever) the immortality of the soul may be proved in this, in that it never ceaseth to live, even in misery. Thus you see the dignity and excellent nature of the soul, for according to the Image of God, the soul is made reasonable, and may be employed about every thing, but cannot be satisfied with any thing, for it being made capable of God, whatsoever is less than God, is unable to fill it. O noble Creature, thou soul, which art only ordained for the fruition and vision of God, O my soul that art form in the Image of God, betrothed by faith, and endued with the Spirit, love him, O love him, of whom thou art so much beloved, O knit thy heart unto him, that hath knit himself to thy soul, and seek after him that seeketh for thee, O seek after God, etc. But alas, for the stiffnecked, hardhearted Sinner, what shall become of thee, why do you so neglect the salvation of your souls which are immortal. If thou didst truly know the dignity of thyself, O soul, whosoever thou be'st, thy sins would be abominable unto thee: a noble spirited man scorns rude and base companions, and all men naturally do shun the plague, and their dearest friends possessed therewith: There is nothing so base as sin, the very plague and infection of the soul: Oh then forsake and loathe thy dearest affections so long as they are in love with sin, and let the consideration of thy soul's dignity keep thee in innocence for evermore. The second circumstance to be considered, whereby we may know the dignity of the soul (is by comparison) wherein it shall appear, how infinitely the soul exceeds the body with all the members thereof, and all things whatsoever have been created beside: Every soul is better than every body, for that that giveth life, is better than that which receiveth it, and the soul giveth life to the body: yea, so much as the Firmament of Heaven is more beautiful than the Earth: so fare doth the soul exceed in glory the beautifullest body that ever was framed. O how admirable is the diverse coloured beauty of all the Esements, and of all the celestial Firmament, how pleasant and profitable unto us, and how necessary the service of them is for us, and yet all these were made but for the soul: thou, O God, that hast made all things, hast placed & subjected all these things under man's feet: that only Man remaining Lord over all thy Works, should himself remain only thine, and which is more, all outward things are created & ordained for the body, but the body itself is subject to the soul, and the soul itself is subject unto thee, that it might only serve thee, only love thee, and only possess thee alone. The price of the whole Word is not to be valued to the worth of the soul; for what shall it profit a man to win the whole World and lose his own soul. We read that the holy Saints have crucified their own bodies, and chastised themselves with hard penance, and all that they might save their souls: Gal. 5.4. For they that are Christ's have crucified the flesh with the affections and lusts of it: O you holy Saints, and dearest friends of God, tell us, O tell us, why with so many Watch, so many Prayers, and so much Discipline, you have so cruelly mortified your flesh. O most glorious Martyrs, why have you exposed yourselves to such cruel torments, that you have not refused to die, yea, even a violent death, with cheerfulness embracing such a sentence? O blessed jesus, why didst thou suffer three and thirty years together, hunger, thirst, labour, sweat, deep wounds, and finally death itself, they answer all aloud, it was for the soul? therefore it is manifest the soul is more precious than all the other things of the world: Seeing then all things are but vile in comparison of the soul, why do we so vainly care for the preservation of every thing but the soul: our bodies, our riches, our cattles, our garments are curiously decked and provided for, but alas, few men have any respect at all unto their souls, O unhappy wretched men, why are you so careful about many things, nay, every thing, saving this one thing, for which all your care should be bestowed? Remember Christ's counsel to Mary's complaining Sister (Martha, Martha, thou carest and art troubled for many things, but one thing only is necessary, O then, beloved in the Lord, let us lovingly care for this one thing (our soul) in the faithful preservation whereof consisteth all things else that pertain to man's eternal happiness, which God give us grace truly to perform for ever more, Amen. The third circumstance to be considered, whereby to know the dignity of the soul, is by the habitation being capable of such a glorious Tenant as the Holy Ghost for God hath created the soul to no other end but for himself, which is to be his habitation, so that the soul is called the Temple of God, As the Apostle saith, 1. Cor. 3.16. Know ye not that ye are the Temple of the Holy Ghost, and that the Spirit of God dwelleth in you (if you be the holy seat of God) thither our Saviour coming to keep perpetual Holidays, hath ordained all things necessary for the honour of his entertainment. So long as God dwells in the soul of a just man, Psal. 91.1. He hath commanded an Host of Angels to guard him; He shall give his Angels charge over thee, to keep thee in all thy ways: Psal. 34.7. And the Angel of the Lord tarryeth round about them that fear him, to deliver them. Behold, the dignity of the soul, how God hath appointed the Angels, that are so noble Creatures, to be their keepers; Man made lower than the Angels, yet, lo, attended by them: Surely, its great dignity to the soul, that every man at his birth hath an Angel chosen to be his keeper; And this Angel is so employed about our business, as a Messenger always running betwixt the Beloved and her Love, offering our Desires and Prayers, as an acceptable Sacrifice unto God, and bringing down the Royal Present of God's holy Gifts into the soul, still stirring up the soul to all good works, and labouring to appease God's wrath, that it should never be kindled against us: this Royal prerogative of the soul, to entertain God as a Guest, truly describes the dignity of the same, which all this while is attended with an Army of heavenly Soldiers. 2. Kin. 6.17. Again, whilst God inhabiteth the righteous soul, he makes it a continual feast, in the large open Chamber of a quiet conscience, and gives them the Bread of Life to feed upon, even by breaking his own precious Body unto them, the effect of bread is to preserve life, and to strengthen man's heart: So Christ that is the true Bread come down from Heaven, giveth them spiritual Bread (his Body) thereby to preserve the life of the soul; Labour not then for the meat that perisheth, but for the meat that endureth to everlasting life, which the Son of man shall give unto you, for him hath the Father sealed. Again, yet whilst God in habiteth the righteous soul, he bringeth her a greater blessing than Caleb could bestow upon his Danghter, although he gave her the Springs above & the Springs beneath, a rich Dowry: Iosh. 15.19. For, whereas Man by nature and sin is made barren of all Grace, yet being bathed and washed in the ever-streaming Fountain of Christ's Blood by Repentance, and renewed by the Grace that is brought unto her through our Lord jesus Christ. She is made fruitful in every good work, and to walk acceptably before God. The Apostle showing the Corinthians, That the unrighteous shall not inherit the Kingdom of GOD, saith, such were some of you, but ye are washed, but ye are sanctified: behold the dignity of the soul, in the estimation of her price; For, saith the Apostle, ye are bought with a price: 1. Cor. 6.20 Great is the price of the soul, whom nothing could redeem but the blood of jesus Christ: God make us careful of this dignity for evermore, through jesus Christ our Lord, Amen. In the second place we are to consider the quality of the soul, which may be understood in the three powers of the soul, which I told you of before, and is mentioned in this word (your.) First, (Sapientiam docet) It teacheth us Wisdom: Secondly, (Munditiam seruat) It preserveth us in Innocence: Thirdly, (Constantiam nutrit) it nourisheth our Constancy, who were else utterly unable to fight that great and tedious battle between us & our spiritual enemies. It teacheth us wisdom three ways, (intelligende praeterita) by understanding the things long since past. (judicanda praesentia) in being able to discern and judge of those things that be now present; (Expectando futura) in expecting good things to be received hereafter at the hands of God. First, (Intelligendo praeterita, bona Animae Sapientiae) Wisdom is the treasure of the soul, a good man knoweth all things which God hath made to be known, aswell those things of the World which are past, as the things that are to come, even the invisible things of God, that is, his eternal Power and Godhead, are seen by the Creation of the World, being considered in the Creatures his Works: This made David sing, The Heavens declare the glory of God, and the Firmament showeth his handiwork: the soul is only capable of Reason, and therefore considering the worthiness of herself, the vileness of the body, and the shortness of this life; therefore she chooseth rather to provide for the Life to come which is immortal, then to regard at all this life which is so transitory, this makes us to worship God, before whom we must stand to render our account at the Day of judgement: this made holy David faithfully to apply his heart unto Wisdom, after he knew how few days he had to live: this knowledge and understanding, is the true difference between Man and Beast, and therefore we read of Paul's complaint, that he had fought with Beasts at Ephesus, after the manner of men, that is, beastly men, carnally minding earthly things, but not savouring the things of God: and surely, he that is ignorant of these things, may be said to have no soul, as we read of Ephraim, Who was said to bec like a Dove deceived without a heart, Hose 7.11. that is, without a soul: worldly wisemen are even like Moles and beasts (In terra sapienter se habent, supra nihil vident) They behave themselves orderly upon Earth, but see nothing concerning the mysteries of Heaven, but it is the soul doth teach us to understand wisdom secretly, O give me understanding and I shall live. Secondly, (judicando praesentia hoc iudicium nihil aliud est quam reddere cuique quod suum est) This judgement is nothing else, but for us to give every man his own. Therefore let every man arise, and sitting in judgement upon the Throne of his soul, let his thoughts accuse or excuse, let his conscience witness, and let his memory give right judgement in all things concerning himself, and God, and man; For himself, let him forsake sin: For God, let him punish sin: For men let him do good. Righteousness is nothing else but not to sin (justus quod contra justitiam fecit per lachrimas punit) A just man punisheth that sin with tears, which he hath committed by frailty. If we would judge ourselves, we should not be judged, therefore, Whatsoever ye would that men should do unto you, even so do ye unto them, for thus is the Law and the Prophets. God hath ordained us to be judges in the Court of our consciences, that we might arraign our sins and put them to death. This is the wisdom of the soul, (never to consent to any, though never so good) if he do the things that are evil, and never to contradict any man (though never so evil,) if he do the thing that is good. This judgement can no ways be so truly performed, as by the help of the memory in our souls, one of the powers of the soul, that keeps the whole course of our life in the comeliness of good order. Thirdly, (expectando futura bona) expecting good things to come, which proceed from the grace of God through a good conscience, and this is in the choice of the will: Many things seem hard to the unwilling, but nothing is uneasy to a good will, for if a small reward in this life, makes us esteem great labour little toil; how much rather should our eternal reward of that blessedness to come, make us cheerfully to meet all confronting troubles, and comfortably to expect all succeeding graces and offered blessings, which God hath assured to them that obediently serve him, who would not expect the reward promised, (yea though he be a sinner) seeing God is merciful: The Psalmist thus reasoneth with his fainted soul, Why art thou so heavy, O my soul! and why art thou so disquieted within me? O, put thy trust in God, for I will yet give him thanks which is the help of my countenance and my God. Three things do move the soul in willingness, to wait for the blessings of God's reward. First, the Charity of our adoption, who being slaves to Sin and Satan, by jesus Christ, are now called, the sons of God. Secondly, the truth of his promise, who is never forgetful of his Covenant made to a thousand generations. Thirdly, the possibility of his performance, to whom all power belongeth, and who is merciful to reward every man according to his works. The Husbandman patiently expecteth the fruits of the earth; and a good pawn is counted a sufficient security: We have God's Word and Sacraments, and Christ himself hath laid down his life for us (cum opus proficit praemij fiducia crescit) when the work is finished, the expectation of the reward increaseth: Thus, behold, wisdom is infused into man by the powers of the soul, and this is the first quality to be observed in the soul (sapientiam docet) it teacheth us wisdom. Secondly, (munditiam seruat,) it preserveth us in innocence and sanctity; the Psalmist propounds a question, and answereth himself, Who shall assend into the Hill of the Lord, or who shall rise up in his holy place? even he, that hath clean hands and a pure heart, and hath not lift up his mind unto vanitic, nor sworn to deceive his Neighbour, he shall receive the blessing of the Lord and righteousness from the God of his salvation: And what part of man can perform this, but the soul? the soul and spirit only keeps the heart from evil thoughts, the mouth from corrupt communication, the hands from hateful works, so that hereby we are taught, the soul preserveth us innocent in heart, in word and in deed. No man putteth a precious ointment which he is desirous to preserve and keep, 1. Cordis. into a vessel that hath been used to filthy and corrupt savours, therefore wash your hands, O sinners, and cleanse your hearts, you double minded; keep your hearts clean that would receive the graces of God, for God will not send down his grace to enter into that heart that is accustomed to sin. It is easier to make him rich that hath a great substance left of Parents, and is careful to preserve the same, then for the prodigal, that hath already consumed the inheritance of his fathers. So he that yet hath preserved the virtues of nature, may more easily be enriched with the graces of the Spirit, than he that hath lost the innocence of his soul: The life and spirit, yea even the understanding of the heart is of the soul, and comprehended in this one word, soul: this is the great Wheel, that sets all the rest agoing (unto good or evil:) as it is, so are they even all the parts and members of the body; The innocence of the soul consisteth in the forsaking of sin and following of grace, when we cease to do evil, and learn to do well: if the heart be free from evil thoughts, all the body shall be free from sin; therefore when God willed jerusalem to wash her heart from wickedness that she might be saved (he concluded) how long shall evil thoughts remain within you: there sin begins, jer. 4.14. there the roots are fastened, pluck up the roots then, and it shall be impossible for sin to prosper. It was David's petition, Make me a clean heart, O God, and renew a right spirit within me. Thus you see the soul and spirit keep the heart in innocence, and so all the body shall be clean from sin, also the soul and spirit of man, while he life's, must keep the mouth from corrupt communication: 2. Oris. As in the tongue of a Swine, we do judge of the soundness of the body, so by the words of the mouth, the cleanness of the soul is conceived; for when a good man openeth his mouth, behold, as it were in a temple, the glorious similitude of a holy Soul: A good man out of the good treasure of his soul bringeth forth good things, therefore let no corrupt communication proceed out of your mouths, but that which is good to the use of edifying, that ye may minister grace unto the Hearers, and grieve not the holy Spirit of God. Iàm. 3.6. By his evil words, we know, that an evil man's tongue is set on fire of Hell; And by a good man's words, Act. 2.4. we conceive his tongue to be set on fire by the holy Ghost; therefore the holy Prophet exhorteth, O sing ye praise with understanding, no member without the body, no part or faculty within the body is capable of understanding, but by the soul, and only by the powers thereof is understanding infused into other parts, as you have been taught already: if therefore ye will grace yourselves, and edify your Brethren, and glorify your God. O let your souls speak first unto your tongues, and be a watch unto your mouths, and set the seal of wisdom upon your lips, that ye may speak with understanding, it is the phrase of the wise jew (therefore I pray bear with me,) The hearts of Fools is in their mouth, but the mouth of the wise is in their heart. If therefore you desire to be counted wise and would not speak like fools, often let your souls take heed unto your mouths that you offend not in your tongue: according to your words will all men judge of your lives, if your words be profane, your conversation cannot be holy, if your words be good, men will judge your lives to be honest; by good words the soul is delighted, by evil words the soul is grieved: But take heed if one of us will scarce abide where we have rude and base entertainment, how much rather shall the holy Ghost (the soul's guest) being daily disquieted with blasphemies, and disgraced with filthy talking, seek to change her habitation, and leave us destitute of all grace. Again, the soul must be our guide and lead us in our actions, that we may do all things to the glory of God. Grace is the life of the soul, by which only man is taught the knowledge of his sins, the love of God, 3. Operis. and how to cleave fast unto him, now it is impossible for us to judge whether grace be in the soul of man or no, but by his outward actions: for the habit of the soul is known by the works of the body, the work shows what the soul is, every man's life is as his soul, therefore saith our Saviour, let your light so shine before men, that they may see your good works, and glorify your Father which is in Heaven, and we say a wicked man hath an unfaithful soul; a good man is known by his works, as a Tree by his fruits, do well then and men shall speak well of thee. The soul moving the members of the body to do good, makes the whole man delightful to be in the assembly of the faithful, as the Prophet saith, I was glad when they said unto me; we will go into the House of the Lord, and all my delight shall be in the Saints that dwell upon Earth, and upon such as excel in Virtue. Also she teacheth them innocence in their private life, knowing that they are always in the sight of God, and therefore they abstain from all iniquity; and she teacheth them to deal justly and charitably with all men Magistrates to deal constionably in their Offices, Subjects to yield reverend obedience to the Magistrates: briefly, so to live one with another, that the fruits of our faith may be made manifest unto all: and she teacheth them of what calling or condition soever they be, so to exercise themselves in their several vocations, that they may be profitable and helpful to themselves, and private Families to the Church and members of God, and to the whole Common Wealth wherein they live: Thus you see the quality of the soul to keep us innocent in our heart, our mouths, and our works, which God grant unto us for evermore. Thirdly (Constantiam nutrit) it nourisheth Constancy: which is these three ways (humiliter accipiendo) humbly taking up our Cross: (patienter tolerando) patiently bearing our afflictions: (fideliter diligendo) faithfully loving our Father's correction. First, (humiliter accipiendo) while troubles do assault us, our souls are humbled within us, there is given us a prick in the flesh to buffet us, lest we should be exalted above measure: the weak flesh is ready to shun all encumbrances, like the Sluggard that saith, There is a Lion in the way, and a Bear in the streets: or the Spies that spoke of the great Giants of Anacke: but the valiant Spirit and soul makes us willing to meet with any cross; and to embrace every temptation cheerfully: As job when he had lost all his estate, and had no friends left him, rebuked his Wife for that she would not willingly receive evil at the hands of God aswell as good; likewise holy David said of Shimei, he curseth because God hath bid him curse David: and as Paul flieth not, being persuaded not to go up to jerusalem, but answered, I am ready not to be bound only, but also to dye at Jerusalem for the Name of the Lord jesus. He hath done half his work that begins well, the willingness of the soul, doth minister strength to the Labourer, that he may not faint in the Work of the Lord, nor be weary of well-doing: It makes things that be most hard and difficult, to seem easy to be done: therefore begin willingly, for by continual labour strength is attained, this willingness is only in the soul. Secondly, (patienter tolerando) the state of man's body is utterly uncapable of grief, but the soul must bear the burden of affliction: Lo, job 13.15. though he kill me, yet yet will I trust in him: Patience is the closet of the soul wherein it is preserved from all injuries of temptation: therefore when Christ our blessed Saviour told his Disciples of the ruins of the World, and terrors of the last times, he wisheth them to possess their souls with patience. This makes the Proverb true (Vincit qui patitur) He that suffereth, overcometh; not with fight, but with patiented bearing: as Eleasar, being ready to give up the ghost, 2. Mac. 11.30. said, The Lord knoweth manifestly, that whereas I might have been delivered from death, I am scourged and suffer these sore pains of my body, but in my mind I suffer them gladly for his Religion. The stalk of a rotten Apple will not endure the least wind without falling: so the patience of an unfaithful soul, will not endure the least wind of temptation without falling into final desperation, as Achittophel and judas Iscariot: What is the cause (beloved) that so many endure great labour, and take sore pains to do evil, and to weary themselves in the ways of wickedness, and we will not patiently endure the least pains in the profitable paths of godliness, and that some labour more for death than we for life, as Thiefs and the wicked judges, is it not the corruption of an unfaithful soul? O then let us not be as naked men in the midst of our armed enemies: A raw Tyle cast into the water is easily dissolved, but being burnt in the Furnace doth wax hard and durable: so man living in the waters of sin is full of carnal pollution, but being burnt in the fire of holy love, or in the furnace of tribulation, his soul is constant in holy devotion: therefore as Bears are made fat by stripes, and the Ass is fed with a whip; and the Salamander delighteth in the fire: so let our souls take food and fatness in temptation, and be delighted in the patience of true constancy forevermore, Amen. Thirdly, (fideliter diligendo) when we consider the sweetness of God's mercy, sparing when we deserve punishment, etc. How can we but open our souls in love and sing to God, It is good for me that I have been troubled, etc. Thy Rod and thy Staff do comfort me, O how great is the multitude of thy Mercy, O Lord, The Lord is gracious unto every man, and his Mercy is over all his Works: and it is an especial duty of Religion for love of God, wisely to avoid the snares of the World, the Flesh, and the Devil: for the soul that is enlighted by God, doth drive away the wicked motions of temptation, as the Sun draweth up the mists from the Earth, and this love of the soul being firmly fixed upon God, doth easily overcome all fear, even the fear of Poverty, the fear of Death, and the fear of judgement; for perfect love casteth out fear; and love is strong as death, Much water cannot quench love, Cant. 8.7. neither can the floods drown it: The love of God is in us, and unto us the life of our souls; O then let our souls live to praise him, God even for his love will not shrink from us; so let our souls in faithful love to him be constant in all service appertaining to him, humbly to take up our cross daily and follow him, patiently to endure his chastenings of love, and faithfully to love him for his gracious mercies towards us, for his provident preservation of our lives and estates, and for his mighty deliverances out of all our temptations: And God almighty give us all grace to perform this truth for evermore, Amen. In the third and last place we are to consider, the utility and comfort of the soul, which is contained in these words (shall live) carnally, we say, they that live in mourning and misery, seeking for help of God, and seeing it yet fare from them, they are counted among the dead which be out of mind, and live in the grave, and they that are (voti compotes) satisfied according to their hearts desire, and frolic it in mirth and joy, are said to live: And so spiritually we say the soul that truly seeketh after God, only delighting in the Lord may be truly said to live in God, these three ways, first (per abstractionem desiderij) by the restraint of his desire: secondly, (per dispositionem voluntatis) by the disposition of his will; thirdly, (per praesentiam adiutoris) by the presence of his friend and helper. First (per abstractionem desiderij) your soul shall live (that is, it being now dead by sin, and dead by sorrow, yet God shall speak peace unto your souls, and you shall live being refreshed with the blessing of peace) David complaineth of the deadly ebb of his estate, how his enemies live and are mighty; they come in, no misfortune like other folk, neither are they plagued like other men; but I am clean forgotten as a dead man out of mind, and am become like a broken vessel, and when he desires to live, he describes the manner he would live, Ps. 144.12. (that our sons may grow up as the young plants; and that our daughters may be as the polished corners of the Temple; that our Garners may be full and plenteous withal manner of store; that our Sheep may bring forth thousands, and ten thousands in our streets; that our Oxen may be strong to labour, that there be no decay, no leading into captivity, and no complaining in our streets. O, this is a life indeed! happy are the people that be in such a case, but the just live even as well, in that they do (abstrahere desiderium) restrain their desires from carnal and temporal delights: The soul here is put for the life present, because all our life is in our soul; therefore the souls of the Saints do even now seek heaven, as Paul who desireth to be dissolved and to be with Christ: And David hath rather to be a doorkeeper in the House of God, then to dwell in the Tents of ungodliness; Zacheus so fare restrained his greedy appetite, that he gave half of that he had to the poor, and restored his wrongs done to any fourfold; and the Prodigal considering his Father's bounty, will be no more a son, but a hired servant; and surely, beloved, if we did but once taste in our souls the gracious mercy of God towards us, we should have less respect to the world, and more care to receive heaven: give to your souls the fullness of all pleasure, which Solomon enjoyed, and with him you will cry out, All is but vanity and vexation of spirit: or let souls choose any peculiar delight that this world can afford to comfort her, yet will she not be satisfied, seeing God alone is the Alpha and Omega of all her happiness. Therefore, I exhort and beseech you all (beloved in the Lord) put a bridle upon your affections to restrain those boundless and lusts, whereto our flesh is too too prone, and seek after God in your spirits with truth, that your souls may live in peace and joy. Secondly, the soul is said to live (per dispositionem voluntatis) by the godly disposition of her will. A faithful soul is the House of God, because God is said to dwell in her, in this life present, by the sweet taste of his gracious love administered unto her; and in the life to come, by the blessed fruition of his glory: (now) it is most meet that every Master or Lord should have command of his house, and so should God of our souls; therefore it is our duty, even as Christ hath taught us, to submit our will to his will; not my will, but thine be fulfilled, thy will be done in earth as in heaven: O Father, from this time forth for evermore, Amen. Secondly, the soul may be said to live (per dispositionem voluntatis) by the disposition of her will, which ought to be conformed according to the will of God, and that is, that no man should go beyond the statutes of Gods holy Law and Commandments; and that every man, as fare as possibly he may in all things, should conform his will unto the divine will and pleasure of God; according to the saying of our Saviour, If any man will come after me, let him deny himself, and take up his cross daily and follow me; for the wicked do not cease to sin, though they have no power to perform sin, and though they have no means or opportunity to act sin yet have not left their will and mind to sin; if they might be suffered; as we may say of Infancy, Sickness, Old-age and Captivity, the will is the root (planted in the soul) the words and works of a man are but the fruits, and its unprofitable that other branches should spring forth, but such as the root in the earth doth yield; a will well disposed of all other good gifts of God is certainly to be accounted the chief gift unto man's salvation, for from a good will all good works are produced, and where a slave doth live in servile fear, and hath a will to revenge, he would assuredly perform as much if he were as sure to scape punishment; the zeal of a good will should increase by love, as fire doth by the addition of wood. As in the two sisters Martha and Marie there were two wills, that is to say, Active and Contemplative, and both were harmless and laudable, so it is impossible for the soul to enter into the heavenly Country that is not exercised in one of these, that is, a willing desire always to practise the works of mercy, both by charitable gifts and godly counsel to the Brethren, or always to be devoted unto the holiness of godly meditation, making the Law of God the Glass of his life, the words of God the path of his way, and the examples of the Saints the pattern of all his works: these are the two wings of the soul whereby it may be lifted up to Heaven. First, the continual meditation of God's mercy: Secondly, the faithful assurance and confidence we have in our Mediator jesus Christ. Why dost thou straggle and run astray, O wretched man, after many things? seeking rest and comfort to thy soul and body, love one thing which shall suffice thee, for all things whatsoever thou desirest (tell me, O my soul) where is that thou lovest, where is that thou desirest, sure it can no where else be found, but where it can never be lost, even where Christ reigneth for evermore in glory? the life of the body is the soul, and the life of the soul is GOD, O then delight thyself in the LORD, and he shall give thee the desires of thy soul, O live in God and be drawn to everlasting life and glory by his love, For he that liveth unto God, is dead unto sin; and he that liveth unto sin, is dead before God; therefore let the worthiness of your soul win you to the love of God: let the quality of your souls work in you the righteousness of God, and let the utility and comfort of your souls drive you continually to seek after God: O seek after God and your souls shall live for evermore. Thirdly and lastly, the soul may be said to live (per praesentiam adiutoris) by the sudden presence of his friend and helper, many man fainting and ready to perish in the raging fury of their enemies, 1. Sam. 20.3 as David, when jonathan comforted him, was again refreshed and as a man revived with life, confirmed his patience until he had possessed the promise of his Inheritance with peace. Gen. 15.1. Abraham's heart was dead, yet when God told him, I am thy buckler and exceeding great reward, the fear which he had of five Kings, was with him accounted nothing: so when the just who are accounted as the Apple of God's eye, and the Signet of his right arm are encompassed with all manner of troubles, their hearts are established and shrink not, For if God be with us, say they, who shall be against us: Thus when you behold the dignity, quality, utility, and comfort of the soul. Love God above all; be patiented in all things, and be assuredly refreshed in the hope of God's never-failing help. Which God Almighty grant us ever to perform through Christ jesus, Amen. FINIS.