apocalyps, chap. 11 its accomplishment shewed from the lady eleanor. eleanor, lady, d. 1652. this text is an enriched version of the tcp digital transcription a36390 of text r3587 in the english short title catalog (wing d1969). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 7 kb of xml-encoded text transcribed from 5 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a36390 wing d1969 estc r3587 12375540 ocm 12375540 60580 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a36390) transcribed from: (early english books online ; image set 60580) images scanned from microfilm: (early english books, 1641-1700 ; 937:14) apocalyps, chap. 11 its accomplishment shewed from the lady eleanor. eleanor, lady, d. 1652. 8 p. s.n., [london? : 164-?] reproduction of original in bodleian library. caption title. eng bible. -n.t. -revelation xi. spiritualism -controversial literature. a36390 r3587 (wing d1969). civilwar no apocalyps, chap. 11. its accomplishment shewed from the lady eleanor. douglas, eleanor, lady 1640 1163 0 0 0 0 0 0 0 a this text has no known defects that were recorded as gap elements at the time of transcription. 2006-10 tcp assigned for keying and markup 2006-10 apex covantage keyed and coded from proquest page images 2006-11 jonathan blaney sampled and proofread 2006-11 jonathan blaney text and markup reviewed and edited 2007-02 pfs batch review (qc) and xml conversion apocalyps , chap. 11. it s accomplishment shewed from the lady eleanor . thus reader in a word to thee , what the unsealed words of this prophesie imports ; vve even in the same estate with them , called well spiritually hardned egypt , and sinful sodoms great city ( pointing expresly to the spiritual calling in the last days what incurable blindeness arrogancy begets : here impeached of the sin against the holy ghost , guilty of the blood of these his sacred ambassadors slain by them : the prophet daniel and john , no inferior prophets , their books being interpreted by the same spirit they wrote , and these imprinted at holland , anno 1633. immediately seized on , shrowded in a loose sheet of paper : their embalmd bodies about doctors commons , the good hour waiting for of their resurrection wounded in that barbarous manner , assaulted by merciless , desperate men , unto a senceless , saltless age sent ; bidden , remember her looking back , lots faithless wife , who neither discern the time , know not the voyce of the prophets , enemies to the churches deliverance ( micah 4. ) promised , at last , the downfal of her foes , come upon themselves have fulfilled it : by filling the measure up , reaching to heaven : an account but current heretofore , never compleat till now the holy ghost in such manner blasphemed : the invincible truth tearm'd madness , the prophets testimony as extant on record , and published , sentenced detestable , as if any thing were too hard for the lord in his appointed time : whose dead bodies trodden underfoot daily , or swept out like weekly occurrences , those truths ; and proceeding with the bruitish fact committed on these sacred vvitnesses , or ambassadors arived what their entertainment ; though not ignorant what power extraordinary indued with : wonders of the highest kinde at their word , waters turn'd into blood , vvar foreshewed , heaven shut , and the like , smite the earth with plagues as often as they speak the word , yet these rash wretches such a vexation their presence , clad in sackcloth , &c. gratifie with presents making merry , as the maner by stoping one anothers mouths , to make up the breach ; triumphing over their corps slain by the beast coming out of the smoking pit or abyss , as appears , making vvar with them , with his furious train , armed at all points this british beast . not a little wilde concerned in it , because shewed in this maner : he must be killed ( verse ) which harms them , touches a leaf of the tree of life , a violent death , whose doom be he whatsoever , vers. 5. cap. 11. and though since see it true , visible as their unexpected resurrection and ascension , beheld by their very enemies , eye witness of it : gentlemen no less slighted , then by those impious persons insenced at their testimony , supposed such an impossibility in those profane feasting days , adored by his riotous lords , courted by his concubines , with belshazzar , born under a like malevolent planet : and though needless any farther shewing , concerning in the last time , the last days approach to be revealed out of the prophet daniel and the apocalyps , one a phenix of great babylon , the other an eagle , his flight from patmos isle , of times tyranical reign cut off , and his cashiered generation ; suffering for which glad tidings murthered by wretched caytiffs ( vers. ) confirmed both by their resurrection and ascending : & whose scaled writs reserved for the end , not opened to be till then or served . notwithstanding of times mystery thus , his being bidden , arise and measure the temple ; after the seven thunders voyces uttered , proclaiming of a certain in what century , sworn in his wrath , times being no longer ; he forbidden to measure the court , leave it out , given to the gentiles ; of whose treading under foot 42 moneths the city , as follows , signified by the temple of god , the year of god how about 1642. from his leaving the high court , &c. unto nazebies blow given him , just three years and a half , even from jan. 1641. unto anno dom. 1644. compleat , that ascensions feast and cities solemn thanksgiving . and thus as the heavens one contained in another , under that great victory obtained , shadowed out the general day of iudgement not far off ; whereat the holy prophets and elders not more rejoycing , then the ireful nations inraged ; like those so many thousand prisoners brought up , &c. filling every place like hell , likened to that great earthquake 1645. after the aforesaid feast , when a list returned with names , &c. ver. a remnant onely escaping , giving glory to god , or took their flight , as shewed ( v. 13. ) all pointing to the present century ; as moreover 7000 slain by the cities fall , the tenth part of it in the same hour , &c. confirm'd by the divided number of seven , a time and times and half ( or part . ) and so much for measuring out of these times of division never such ; and the third wo said to come quickly , shewing the other two are past : what signs and woful tokens visited with ( to wit ) monstrous levied taxes devouring yong and old , and engines of war those pieces in a moment destroying , men by sea and land innumerable , as though hell let loose , the devils short , &c. and for these in special , let so much suffice of heaven opened , or the temple of god , &c. ) with the two candlesticks , and two olive-trees anointed ones , passing over the general , what war hath bin waged against the old and new testament , and two sacraments , the sum of it , oyl in their lamps , or watchful , &c. including your holland ambassadors welcom , & that the cedar if not spared , or the root , let the firtree beware , the branches must not be too bold , between whom ( the king & bishops in hot blood ) to judge referd to those two divided brethren , one returning a cross answer , the yonger as free of his fair language , prohibits deferring to give god the glory , or going about to deceive him , with i , i , &c. finis . the great cures and strange miracles performed by mr. valentine gertrux who restoreth the blind to sight, the deaf to hearing, the lame to strength, and cripples to walk without crutches : as also, he cureth all manner of diseases, with a stroak of his hand and prayer ... greatrakes, valentine, 1629-1683. 1666 approx. 7 kb of xml-encoded text transcribed from 5 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2008-09 (eebo-tcp phase 1). a41958 wing g1791 estc r6726 12143627 ocm 12143627 54886 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a41958) transcribed from: (early english books online ; image set 54886) images scanned from microfilm: (early english books, 1641-1700 ; 98:5) the great cures and strange miracles performed by mr. valentine gertrux who restoreth the blind to sight, the deaf to hearing, the lame to strength, and cripples to walk without crutches : as also, he cureth all manner of diseases, with a stroak of his hand and prayer ... greatrakes, valentine, 1629-1683. [2], 5, [1] p. printed for john thomas, london : 1666. reproduction of original in huntington library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng spiritual healing. healers -great britain. 2007-11 tcp assigned for keying and markup 2007-11 apex covantage keyed and coded from proquest page images 2007-12 elspeth healey sampled and proofread 2007-12 elspeth healey text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion the great cures , and strange miracles , performed by mr. valentine gertrux , who restoreth the blind to sight , the deaf to hearing ; the lame to strength ; and cripples to walk without crutches . as also , he cureth all manner of diseases , with a stroak of his hand and prayer ; as is testified by captain haslell , captain lancaster , and divers others : the like not known these many hundreds of years . with his christian speeches , and divine expressions , during the time of his stroaking ; and the wonderful performances of remarkable things on sabbath-day last in the city of london , and on monday morning at the charter-house . london , printed for john thomas , 1666. the great cures and strange miracles performed by mr. valentine gertrux , since his coming out of ireland to the city of london . as for the great cures performed by mr. valentine gertrux , formerly a lieutenant for king and parliament in the kingdom of ireland , and a gentleman of a considerable estate in those parts , having the character of a very sober , discreet , civil , and pious person ; and having such a full concurrence of testimonies , concerning the truth of this relation about him , that it is obvious and manifest , that what he do's , is wrought by the power of a divine hand . besides , the confirmation from captain haslel of plymouth , which he had from his son in waterford ; as also from captain lancaster , and others , may be sufficient to evince the truth of these following particulars : together with a letter from one mr ▪ beacher in youghal , containing a very sober and rational account , to this effect : sir , considering the great things done by mr. gertrux , to be both stupendious , and full of admiration , i went to affans , near to his own house , and there found a great concourse of people ; and going in , standing close by him , saw him to stroak them , causing them to strip off their cloaths where their pains and griefs were ; i saw him touch many of the kings . evil , and others whom he had cured , came to acknowledg it ; i faw him heal 8 of the dead palsie of their arms and legs , who after he had touched , had instantly the right use of their limbs ; i also saw him touch above 60 more , many being troubled with the falling-sicknesse , some whereof being suddainly surprized in the room , foaming at the mouth , and wallowing on the ground , as soon as he had touched their breast with his hand , their pain ceased , and they stood up , and said , they were very well . many deaf persons also he restored to their hearing , and others troubled with convulsion fits he oured by stroaking ; two poor cripples also coming into his chamber halting on their crutches , whom when he had stroaked where their pain lay , they immodiatly walked about the room ; and going forth , one of them not minding his crutches , left them behind him ; but he called him back , saying , friend take away thy crutches , for i hope here will be no need of them ; and so the poor man went merrily forth with them in his hand . since his coming from ireland , he has also cured divers in the west of england ; the like blessing has attended him since his arrive at the city of london ; for not onely before divers persons of honour , on friday and saturday last , but also before the right honourable the lord mayor on s●bbath-day last , divers forts of persons addressed themselves , and received much good ; the like in ch●●●…r house yard on monday-morning last , where the son of captain burroughs was , who had been touched for his eye-sight ; and received great help . he takes awy all sorts of pain and old aches , though of twelve , sixteen or twenty years continuance , or longer , only with stroaking and smoothing the party grieved with his hand : for immediatly upon laying his hand upon the part grieved , the pain removes ; and if at any time they feel it sensibly in another part of the body ; as , from the back to the breast , from thence into the legs and arms , or other extream parts , and when the party telleth him where it is removed , he followeth it with his hand , which driveth it out , sometimes at the fingers ends , sometimes at the toes , other times at the crown of the head , and sometimes at the mouth ; and when the person saith , it is gone , and he feeleth no more pain , he biddeth him be gone , and glorifie god , and forsake his sins . he doth it freely unto all , and is so far from taking any reward , that he doth not allow them to give him thanks ; but bids them praise and thank the lord , for that he hath vouchsased to make use of such a poor instrument , as he doth , to do them good . and as people of all sorts of diseases and distempers did daily resort to him in ireland , so do they here in england also ; many having received not onely a perfect cure , but others likewise present ease at his first stroaking of them ; amongst whom , mr. lee , a worthy citizen , presenting of himself before him , being troubled with a great deafnesse ; and a dead palsie in his hands , as soon as he was stroak'd , sound a great deal of warmth in his hands , a comfortable complyance and nimblenesse of joynts , and a perfect restauration of his former sense of hearing ; praise be to the most high. finis . postscript . it is now clear this gentleman hath no universal charm against all diseases , as some out of prejudice at first conceived , but that the things are absolutely wrought by the power of a divine hand , in which there can be no juggle or delusion , as to the verity thereof ; the truth being evinced by many hundreds of eye-witnesses ; for he onely calleth upon the name of god whilest he is doing of it , and though briefly , yet divinely . vale . the everlasting gospel apocalyps 14 : and they sung a new song before the throne, and before the four beasts and the elders, ver. 24 and no man could learn that song, but the 144, &c. eleanor, lady, d. 1652. this text is an enriched version of the tcp digital transcription a36402 of text r18907 in the english short title catalog (wing d1986). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 10 kb of xml-encoded text transcribed from 8 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a36402 wing d1986 estc r18907 12396435 ocm 12396435 61195 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a36402) transcribed from: (early english books online ; image set 61195) images scanned from microfilm: (early english books, 1641-1700 ; 937:17) the everlasting gospel apocalyps 14 : and they sung a new song before the throne, and before the four beasts and the elders, ver. 24 and no man could learn that song, but the 144, &c. eleanor, lady, d. 1652. 14 p. s.n.], [london? : 1649. reproduction of original in bodleian library. attributed to lady eleanor. cf. nuc pre-1956. eng bible. -n.t. -revelation xiv. spiritualism -controversial literature. a36402 r18907 (wing d1986). civilwar no the everlasting gospel· douglas, eleanor, lady 1649 1672 2 0 0 0 0 0 12 c the rate of 12 defects per 10,000 words puts this text in the c category of texts with between 10 and 35 defects per 10,000 words. 2006-01 tcp assigned for keying and markup 2006-01 aptara keyed and coded from proquest page images 2006-05 emma (leeson) huber sampled and proofread 2006-05 emma (leeson) huber text and markup reviewed and edited 2006-09 pfs batch review (qc) and xml conversion the everlasting gospel . apocalyps●● and they sung a new song before the throne , and before the four beasts and the elders ; ver. 24. and no man could learn that song , but the 144 , &c. printed in the year of our redemption , decem. 1649. the holy gospel , according to the evangelist , by the lady eleanor . even the same , that which was from the beginning , then believed in , magnified unto the end of the world , as until the consummation of the age ( saying ) lo , i am with you , without end whose kingdom . how it came to pass shewing , in the first year of his reign , first of his name , charles of great britain , in berks the first of shires , she then at her house englefield manor , of englands realm , daughter of the first peer , anno 25. the moneth of july in , so call'd after the first roman emperor , he slain , &c. vvhere the word of the lord of hosts , when came to her , the heavenly voyce descending , speaking as through a trumpet of a most clear sound these words : nineteen years and a half to the judgement , and you as the meek virgin . awakened by which alarm early in the morning , whereof thus , signed with divisions character , the years being divided , this magnified morning star , story of jerusalem of the gentiles , great britains blow foreshewing , anno 44. accomplished : the same though come to pass , who nevertheles in stead of their acknowledged error , like those priests and elders , first who setting a watch , then underhand by such large doctrine endeavor to stop the peoples mouths , that do as they are taught , promised to be saved harmless , the old serpents policy , &c. and with this revolution thus going on , in the first of his reign , the beginning in of the year , when a star within the horns of the new moon enclosed , of some judgement at hand , the ominous forerunner : first , of the vvise-men coming from the east , as follows ; whose flight taken westward , through that heavy hand occasioned ; the cities unparalleld plague , bills to be canceld never , or drowned in forgetfulness , encreased to no less then weekly five thousand five hundred and odde , the age of the world ; decreased as suddenly about the midst of summer : all one as their being fed , that blessing thought upon , when the five thousand men with those loaves five , &c. no more then the fingers of their hand , any matter made of it , so thankful : vvhereupon ( the aforesaid visitation ) the term kept at reding , county of berks , other courts at maidenhead town , the parliament posting to oxford , doing all homage to this new born babe , ruling with the iron scepter , them forewarning all in vain , be wise , o ye kings , be learned , ye iudges ; that in such security held themselves then , and so much first for that , and his powerful word displayed , the priority thereof , thou britain not the least , &c. and of his wrath then kindled , shewed great blessings and corrections inseparable companions : vvherewith proceeding , namely , without it done nothing that was done , its mouth the oracle , beginning and ending of monarchies , inheritance whose from east to west extends ; concerning the aforesaid golden number , nineteen years and a half , being in a manuscript inserted , containing germanies woful occurrences , and great britains both , with what sign confirmed ; shewing further thus , who immediately after with her own hand within two days delivered it to the archbishop abots , he then at oxford , of university the first , in presence of no few ; with this for a token given , the plague presently to cease ; of whom took her leave , the bishops amen whereto went round . the bills obeying the same before the moneth expired of august , witness when scarce deceased one thousand of all diseases , whereas afore so infectious , five children dying for one aged , next term supplyed with others fled returned ; so that of its late desolation appearance , no more then of change or amendment amongst them , none at all . and so pursuing the prophetical history in the next place , that it might be fulfilled out of the low countreys , &c. as the virgin when undertook her voyage , she fleeing for the babes preservation thither ; also constrained for printing the same , to go into holland , those plain swathing-bands for wrapping it in , pretending in her husbands behalf the spaw obtained a license , since none for printing to be had here , inquisition and hold such , among them imprisoned about it formerly , till afterward all as free , cum privilegio out of date become . vvhere thus passing on the mean while ere her return thence , george archbishop deceased , anno 33. unhappily whose hands imbrued in innocent blood , archbishop laud , 19 of septemb. translated , &c. reigning in his stead , successor of him , in stead of the stag who shot the keeper , presaging what murthers him coming after , when as for another her soul pierced in no mean degree , what honor to be a prophet amongst their own nation and rank ; for example as specified on record : no sooner arrived then apprehended , of her childe ravished , a greater then the parliament , the word of god : and how recompenced for their service , referred , &c. where after a candle being sent for , about the third hour in the afternoon , that with his own hand had burnt it , saying , she hath taken good long time , till 44. for dooms-day then ; my lords , i hope i have made you a smother of it : in truth his own fatal hour , those years of nineteen and a half , reaching to his execution moneth and year , anno 44. january , when parted head and body , like that aforesaid divided year , shewed afore sacrificed by his ungracious hand , author of this division or distraction , a cup filled to the brim afterward , as that iudgement day , june anno forty four compleat : the restrained four winds , &c. apoc. 7. signified by them , extending to forty eight , that blow january also , all standing at the stroke of four ; the foursquare city new ierusalem wherewith agrees : micah the prophet ( cap. 5. ) his alarm to awaken the age , speaking no parable , ●● her goods seized on , wherewith given the oath , such and such articles for answering to : in which case not much to seek , of scandalum magnatum in that kinde , against those little ones , the penalty of it , touched by whomsoever , a milstone a fitter ornament , &c. she not slow in appearing to receive their wilde sentence ; the dragon of lambeth , laud , his venom discharging last of all , even anno etatis 33. measured out by our lords age , when as brought to his arraignment by wicked hands , how sacrificed this testimony of his ; a word also as ensues . and 〈◊〉 like measure october 23. she committed close prisoner , excommunicated , fined to his majesties use three thousand pounds , and to make publique recantation at pauls cross , as extant on record , twelve hands signed by ; also edge hill fight , and the irish massacre 23 of october , and twelve of them at once voted to prison , for that order of theirs nothing to stand of force there done without them : his majesty lastly fined his three kingdoms to the use , &c. as for pauls , a habitation for owls , those noats set up , to set forth the residue , where the time would fail how the first blow at edge-hill in oxfordshire , the second newbery , fought within a stones cast of her house at englefield . and thou bedlam-house , too little the thousandth part to contain of them distracted since thence her coming , well knowing if the master of the house called devil , &c. what the servant to expect ; where so much for this time , accompanied with the universal tax , no inferior rack set upon in these days c. stu . his reign , as sometimes in caes. august . second of that monarchy , no small oppression , as the lineage of david a witnes of it : closing it with these from her name , rachels , signifying a sheep , rendring charles his soil for the golden fleece bearing the bell : so whom he hath joyned of her lamentation , 〈◊〉 jacobs saying , some evil beast hath done it , needs not ask whose coat party-coloured ? also in pieces rent , since our british union , &c. not without cause weeping , because they are not ; and so all doing they know not what , even forgive , &c. and again thus , since thus it was written , and thus it behoved to suffer , and to rise again . the new-years-gift to all nations and people , iubile . decemb. 1649. finis . bethlehem signifying the house of bread, or, vvar whereof informs, whoso takes a small roul to taste cures forthwith distraction in the supreamest nature, with such vertue indu'd : by those tormenters firy serpents as they when stung, were heal'd a view by taken of the brazen one. eleanor, lady, d. 1652. this text is an enriched version of the tcp digital transcription a36396 of text r3835 in the english short title catalog (wing d1978). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 11 kb of xml-encoded text transcribed from 12 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a36396 wing d1978 estc r3835 12375766 ocm 12375766 60591 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a36396) transcribed from: (early english books online ; image set 60591) images scanned from microfilm: (early english books, 1641-1700 ; 937:16) bethlehem signifying the house of bread, or, vvar whereof informs, whoso takes a small roul to taste cures forthwith distraction in the supreamest nature, with such vertue indu'd : by those tormenters firy serpents as they when stung, were heal'd a view by taken of the brazen one. eleanor, lady, d. 1652. 12 p. s.n.], [london? : 1652. reproduction of original in bodleian library. attributed to lady eleanor. cf. nuc pre-1956. eng spiritualism -controversial literature. a36396 r3835 (wing d1978). civilwar no bethlehem signifying the house of bread: or vvar. whereof informs, vvhoso takes a small roul [sic] to taste cures forthwith distraction in t douglas, eleanor, lady 1652 1546 3 0 0 0 0 0 19 c the rate of 19 defects per 10,000 words puts this text in the c category of texts with between 10 and 35 defects per 10,000 words. 2006-10 tcp assigned for keying and markup 2006-10 aptara keyed and coded from proquest page images 2006-11 mona logarbo sampled and proofread 2006-11 mona logarbo text and markup reviewed and edited 2007-02 pfs batch review (qc) and xml conversion bethlehem signifying the house of bread : or vvar. whereof informs , vvhoso takes a small roul to taste cures forthwith distraction in the supreamest nature ; with such vertue indu'd . by those tormenters firy serpents as they when stung , were heal'd a view by taken of the brazen one . ezekiel 16 ▪ cause jerusalem to know her abomination , &c. printed in the year , 1652. touching the healing of the present evil . shews ( as not unknown their influence ) the better that we may judge of things to come ; from examples in vain not recorded of things past : achan as his story for one epitomizes : by whom the golden wedge or tongue hid , wch trespass until discovered of his , thus and thus , &c. no peace or presence of the lord any more . so whence as follows , cause the city to know , &c. for recovery of health , to have knowledge of the disease since the first step thereto . acters or consenters , know ye or be informed , of one and the same nature : that of the one talent buried also by him or not improved , &c. where so much for the better ordering the medicine or prescribed rule : shewing how in days of those late high priests it came to pass anno dom. about 36. by them after what execrable maner crucified the oracles of god , their late altars for that purpose prepared ; to be short , over which a gyant crucifix being erected : the value not of a napkin to cover , &c. exposed to the view of all to kneel before it : like as in golgatha that fridays dismal day bowed the knee : then his humble servants also . vvhich goliah portray'd with the crown of thorns , wanting neither its superscription , done by that in his holyness chappel , a true copy brought over by father , &c. vvhilest that original as shamefully covered the ten commandment at the east end plac'd : to their low obeysance at every turn , least an eye-sore . had contrived under colour of an altar hanging , fastned down to the wall of course purple woollen , even to ecclipse that light of lights : whereby to cover the ten commandments no obscure business as befel : brocht in litchfield minster : where this monster table appointed with the centurion , armed at all points , mounted on this courser : the beast worshipt too . unsufferable to behold , the one not more ignominiously exposed , then the other obscured : to give free passage to whatsoever abomination . vvhereupon , o accursed , as obliged for bringing to light the same court and ci●y to awaken : their lord major that year a litchfieldman : resolved to set some mark upon their purple covering , whereon she cast a confection made but of tar , mixt with wheat starch , with fair water heated , &c. them possessing with such outrage-flocking about it , some gunpowder treason as though : upon whose fright , post a sergeant at arms was sent down at candlemas to carry her up : carriers unable to pass after that summers drought , when as much wet again : at whose arrival , though higher powers certified by the sergeant at arms , of such causless panick terror : yet said , in regard who knows what she may do in other mother churches : held it fit to commit her to the cities custody ; one as it were buried quick in bedlems loathsom prison , infected with those foul spirits day and night blaspheming : where was shut up by the space of two years sufficiently published or bruted by that time . vvhen began , the war kindled in scotland : and so much for that designed place bethlehems hospital , alias bedlem : bethlehem the house of bread signifying , or war , &c. undergon in behalf of that crying cause , causless jealousie of hers . never that was called to appear or answer whether guilty , but surprized in that sort , or the adversary against her appearing : conscious of their abominable cause , of whose proceedings by luke thus recorded : in which aforesaid city dwelt a judge , saying within himself not difficult to judge when though i fear not god nor reverence man : yet least this never ceasing widow by her vvriting , &c. inlarged thus no ordinary assessment were mentioned : who by casting into their treasury those two mites , from that seeming paradox outstript them all , as englefield manor for one devoured , &c. accompanied with the unparalleld last troublesom times description : when that famine of faith a fore-runner of his coming . return shall to the former of those precious tables , able to dissolve mill-stones : like as when rent the templevail , stones and graves unable to contain , &c. men whilest more obdurat as in the bladder of uncircumcised hearts , which nothing penitrates . oyes , himself westminsters cryer , in the mean while much people gathered , several so●ls those , proclaims earth , earth , in relation to her ears not few : how difficult to bring forth fruit in kinde , three for one miscarrying : he that hath ears , &c. vvhich ten commandments lastly how were restored ; although yielded not to pluck down the aforesaid cloth that altar ornament , appointed nevertheless in an azure table the law engraven to be in gold letters : hanged up in all churches , bearing date , anno 37. to be buried in silence neither , where by accident in the prisoners chamber : when brought into it , beheld on the wall the two written tables in moses hand coming down out of the mount , the onely ornament or picture there , hang'd up on a nail : not long after rent down by the keeper ; because unto some shewed or as a token then what done by them in churches : not calling to minde ; as visits unto the third and fourth generation , that hates them , so mercy shews to thousands that love his commandments . and so return to their sufferings : as testifies ( apocalips cap. 11. ) the tables of the law those lights inclusive with the two invincible witnesses , where the lord crucified , &c. waters converting into blood : whose insulting enemies rewarded thereafter with core and his companions in that earthquake , &c. as when prebends and clerk vicars forced , were afterward for fear of the parliament forces to bury it in a donghil , not one would harbor it , so low obeysances had made thereto afore : and this in stafford-shire their lord major aforesaid of that county , fulfilling what honor his anointed ones to expect : if the master of the house call'd devil or beclzebub : bedlem no dishonor for them , especially whilest grandees in that measure their house infected . as moreover for that aforesaid shire or intire county of stafford , not long since belonging to whose ancestors the house of audley of no obscure denominations . audley of england from whence derives her antiquity . touchet of france , the paternal name . castlehaven in ireland , thence her precedence alike concerned in each . from the province of wales that of davis : and douglas of scotland the doughty : such a one of the several nations as intimates no less : a prophet shall the lord like unto me raise up unto you of your brethren , him shall you hear , &c. and every soul which will not hear , shall be destroyed from among the people : ( acts 3. ) so a deliverance time , whose word a law : stoops to no bulls or other like actings : prophets howsoever buried in the land of oblivion : which nations , as much to say , avenge her shall of her adversary thus supported : my hand shall hold him fast and my arm shall strengthen him , nor gates of hell shall not prevail against her : o hell or fleet-prison ( to wit ) where is thy victory now . and for a leading touch , these suffices for this spreading soar , its swellings to asswage threatning , no less then ears and throat : by our achans for the accursed thing put among their own stuff , as upon his humiliation shewed them : and for this analogy between the times of spiritual egypts map . and for that prophet parallel'd with moses , by whom the golden calf conjured down by his serpent rod : those first and last of prophets . containing a brief of a like dispute as between them about moses body . jude . june . elea : and : touch : castleha : da : & do : the invaluable price of an immortal soul shewing the vanity of most people in taking care for the body, but neglect their duty as to the preservation of their never-dying souls : with advice to secure sinners to examine themselves before it be too late, that when death shall come to separate their souls from their bodies, they may be in a condition to welcome death for that happy change which all prepared christians will ever rejoyce in : very necessary for all people to read and consider who would willingly be accounted true christians : with large admonition to prayer as a duty most incumbant upon all who desire to obtain everlasting life through christ jesus. baxter, richard, 1615-1691. 1681 approx. 22 kb of xml-encoded text transcribed from 13 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2006-02 (eebo-tcp phase 1). a26941 wing b1287 estc r25867 09269019 ocm 09269019 42568 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a26941) transcribed from: (early english books online ; image set 42568) images scanned from microfilm: (early english books, 1641-1700 ; 1300:13) the invaluable price of an immortal soul shewing the vanity of most people in taking care for the body, but neglect their duty as to the preservation of their never-dying souls : with advice to secure sinners to examine themselves before it be too late, that when death shall come to separate their souls from their bodies, they may be in a condition to welcome death for that happy change which all prepared christians will ever rejoyce in : very necessary for all people to read and consider who would willingly be accounted true christians : with large admonition to prayer as a duty most incumbant upon all who desire to obtain everlasting life through christ jesus. baxter, richard, 1615-1691. [19] p. printed for j. clark, london : 1681. attributed to richard baxter--nuc pre-1956 imprints. reproduction of original in the union theological seminary library, new york. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large 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some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng soul. spiritual life -modern period, 1500 2005-07 tcp assigned for keying and markup 2005-09 spi global keyed and coded from proquest page images 2005-11 judith siefring sampled and proofread 2005-11 judith siefring text and markup reviewed and edited 2006-01 pfs batch review (qc) and xml conversion the invaluable price of an immortal soul. shewing the vanity of most people , in taking care for the body , but neglect their duty as to the preservation of their never-dying souls . by mr. richard baxter . printed for j clarke , in west-smithfield . the invaluable price of an immortal soul . shewing the vanity of most people , in taking care for the body , but neglect their duty as to the preservation of their never-dying souls . vvith advice to secure sinners , to examine themselves before it be too late , that when death shall come to separate their souls from their bodies , they may be in a condition to welcome death for that happy change which all prepared christians will for ever rejoyce in . very necessary for all people to read and consider , who would willingly be accounted true christians . with large admonition to prayer , as a duty most incumbant upon all who desire to obtain everlasting life , through christ jesus . printed for j. clark , at the bible and harp , at the hospital-gate , in vvestsmithfield . 1681. the invaluable price of an imortal soul , shewing , the vanity of most people in takeing care for the body , but neglect their duty as to the preservation of their never-dying sovls . the immortality of the soul is a thing indisputable , and the natural proneness of man to sin , is a thing undeniable : but the body which should be as a servant to the soul , is now ( the more is the pitty ) taken more care for in one day , then the soul in one year . how diligent are men for the preservation of their bodily health , by providing for themselves what delicates the appetite desires : while their poor souls are even starved for want of heavenly food , and ready to faint for want of divine cordials : if the body be distempered , the physition is run for , but the poor soul which sometimes lyes in a perishing condition shall not find one dram of spiritual comfort to refresh it self : oh christians , consider how it will be with you at the last day if you suffer your poor souls to be thus ship-wrackt , consider the price of your souls , which cost no less then the precious blood of iesus christ to redeem them , the riches of the whole world is not worth one soul that now is so little regarded ; it had better been for those who are so careless of their souls never to have had any , but to have been like a brute beast , that when it dyes there is an end of him ; but it is not so with man , for he shall give an account at the great day of all his worldly transactions , the neglecting of his soul , the too great care of his body , the starving of the one and the pompering of the other ; which though they know it must dye and shall dye , yet will they take more care for it then that which cannot nor shall not dye , but live for ever in endless joys , or unspeakable torments . besides this great neglect of most men , there are more very great and dangerous defects in and amongst seeming professors , who are so secure in their sins , that they will confidently affirm , that if any go to heaven , they shall be of that number ; for say they , vve have lived honestly , we have done no man wrong , we have not lived debauched lives , we are not given to any notorious vice , but never consider that they have brought sin enough into the world to damn them , without the great mercy of god , who only can preserve and keep us from that lake of everlasting torment provided for those who shall not dye in the lord. how few is there that are convinced of original sin imputed to them ? and how many that never consider that they with adam transgressed by eating the forbidden fruit ; nay , i fear do not so much as busie their thoughts with any such matter , but are satisfied with their morallity , and account themselves upright in their dealing , and so conclude they are in a fair way for heaven : but alas ! poor deceived souls , this is not sufficient for you , for you will never arrive at that desired haven of happiness without a better wind do fill your sails , he will fall short of his desires who putteth his trust in his own vvorks or deserts , for all the impieties of mens wicked lives are nothing in comparison of that venome which lodges in the heart by nature , and man himself hardly sensible thereof : oh wretched state that man knows not his own heart , but hath a thousand times more sin in him unknown , then the greatest self-conceited person in the world can see perfection in himself : few there are that are not too strongly and too well opinionated of themselves , and some have high esteem of others , and will say , that such a one is a good natur'd man , he hath no deceit in him , he would not wrong a vvorm : when alas , these excellencies are nothing in comparison of that ocean of sin , deformed corruption , which lurks in his heart , and cannot be rooted out but by that heavenly antidote which alone can expell the poyson of sin out of our corrupted hearts , carnal men do not consider that their wilful minds are not nor cannot be subject to the law of god , which is absolutely pure without spot or blemish , whilst the best of our actions , the supream of our thoughts , are vain , sinful and rebellious . the carnal mind thinks of nothing more then to provide for this present life , and hath no reflection upon eternity , nor makes any provision against that severe vvinter which undoubtedly will follow the pleasant summer of our pleasure and delight , but minds only the present things of this life , with the neglect of seeking after eternal happiness : would not you account him silly who would exchange diamonds for pebbles , gold for dross , or liberty for a goal ? how much more is he then to be accounted witless , that minds momentary pleasures before everlasting happiness , taketh more care for his mortal body then his immortal soul , and prizes the riches of this vvorld , which have vvings and will flye away , before those never-ceasing joys which attend all those who do most faithfully and diligently seek after and earnestly desire to obtain them . carnal minds are slaves to the more ignoble parts of our souls , and love that best which is least worth : we have such a simpathizing nature toward sin and momentary pleasure , that we do not only endeavour to extenuate the culpableness of the crimes , but rather justifie and plead for them , being so agreeable to our sinful natures . and thus do we vvalk dayly more and more in sin , till at last we are brought into such a labyrinth of sin that we cannot find the way out , nor can our blinded consciences tell us our errours of our lives , for we conclude all is well with us , we do justifie our selves with good opinions of our selves , and thus we erroniously deceive our never-dying souls . again , some have a kind of an unwilling willingness to sin , and could wish that such and such things were no sins , because they are so suitable to their sinful desires , they had rather to live a brave , jovial , merry life , like servants to sin , then a sober , serious , and holy life like servants of god : thus still are present injoyments preferred before everlasting crowns of glory to come , and conclude with the old proverb , a bird in hand , is worth two in a bush : these enjoyments they are certain of , but future injoyment , they may miss , poor incredulous sinners , dare you not take gods word for what he hath promised , think you that he will make any abatement of the reward which he hath promised to bestow upon those who keep his commandements , and walk in the paths of righteousness ? no , it cannot be , he will rather add then diminish from your joys , he takes as much delight in multiplying mercies , as you in multiplying sins , and what he hath promised shall be made good . some also are blinded in their affections , so as to love what they should have hated , and hate what they should love , and yet are not sensible of what a sad condition they are in , but go merrily on , and fear not but in the end they shall be saved , concluding that there are many thousands far worse then they that live in open sins and abominations , which they abhor ; and some of these , if not most or all of them , will say that they hope to be saved as well as others , and if they can hope for salvation , well may they who live much more civilized and strangers to these enormous crimes and detestable practises : yet still do they deceive themselves , and look not upon sin so as to see it in its greatest deformity , which makes devils of many who are still fighting and striving against god and his most just laws , and do not consider that the devil is the authour of it , but still flatter up themselves , and say , that they have nothing to do with the devil , nor he with them , yet are never better pleased then when they are busied about the devils work : they conclude , that they can live in sin and defie the devil and all his works . how few is there that can give a true definition of sin , and what an enemy it is to all mankind ; for had it not been for that blessed mediator christ iesus , the whole frame of nature had been utterly destroyed by it . sin is absolutely contrary to the will of god , therefore should it be absolutely detestable to the heart of man , sin would pull down what gods holy laws would set up , and establish gods prescribed laws for the salvation of souls , and the devil deviseth sins for the destruction of souls , yet will not poor sinners see that impurity which in sin it is clearly contrary to the very nature of god. it is universally evil , there is no good in it , nor can come any good of it , men are not easily persuaded there is any good in poverty , reproach , disgrace , persecution , but very easily believe there is good in sin . this jumps with their opinion , this suits with their sinful natures , and all things fall out according to their worldly desires : but never to take into consideration the evil effects and miserable consequences of sin , the vvriting on the wall is not minded while they are alive . vvere it possible for men to go to hell-gate , there to hear the terrible shrieks and crys of the damned : or could we persuade people to believe the words of the prophet , there is no peace to the wicked ; then surely men would not set their delights upon sin , which is the sole object of gods hatred , and nothing separates betwixt god and souls but sin ; though sin fills the conscience with terrour , hell with fire , yet few are affrighted hereat , but continue in their old road of wickedness , till iudgment follows close and before they are aware overtakes and destroys them in the midst of their sins . there are also some who are clearly cast out of the favour of god , yet are not at all sensible of their miserable conditions , but go dauncing along in the devils chains , and mind not that the sentence is given forth , because it is not forthwith executed , though there may be but a little breath before they for ever perish . how many is there that never knew what a wounded conscience or the fear of iudgement means , yet count themselves noble spirits , and promise to themselves peace , reckon themselves needy of nothing ; when alas , poor deceived souls , they need but all . though ministers dayly labour to convince them of their errors , yet they rest confident that their condition is good as the precisians , nor can serious consideration take such hold on them as to cause them to lose one minutes rest to lament their sad conditions , never were they so sensible of the insupportable burthen of sin , as to cry out what shall i do to be saved ? and the reason is , because they are dead in sins and trespasses . death is a thing which deprives us of sense as well as of life : the dead fear not though threatned with the greatest of punishments ; the dead fear not though god pronounce woes upon woes against them : the dead see not , though hell be so frightful a place : the dead smell not , though sin stinks worse then rotten sepulchres : the dead feel not , tho' mountains of lead were lying on them : they complain not as cain did in the bitterness of soul , by reason of sin : nor say with hannah , that they were ever of a sorrowful spirit . and though there be an entayl of wrath upon the very sins they live in ; though hell be open to receive the impenitent and hard-hearted sinner ; and though room is preparing for them to entertain them with the vegeance of a displeased god , yet few vvork out their salvation with fear and trembling , but fall short of the sense of hypocrite . oh i pitty these secure souls , how short will they fall of their hopes , and not only so , but how far will they fall short of heaven . and again , some are not sensible that it is sathan who finds out these stratagems to destroy their poor souls , or that he hath the possession of the hearts of the vnregenerate : but certain it is , that he hath vvalks in the hearts of meer natural men , therefore plain it is , that while thou art vnregenerate , he is as certainly entred into thee , as ever he was into the herd of swine , and will hurry thee into destruction , as them into the sea. though some may be convinced of the deformity of sin , yet they are not convinced of the necessity of personal and constant obedience , which is required by the covenant of works , but conclude , that if there be any failure in the whole law , so much as to a vain thought , that then this covenant is broke , and nothing but dread and fear shall seize upon such a soul . but to prevent these sorrowful consequences of neglect or misconstructions . take my advice , and apply your self wholly to god by prayer for his assistance : prayer is a thing which shuts up hell & opens heavens gates ; yet how little hath prayer been used as it ought to be , it is too often seen that men under affliction appeal to god by prayer , but afflictions being once past , he forgets again , and prayer is neglected . it is very sad , when our affections are so little heaven-ward , as that we aim not at all at gods glory , but altogether our own advantage ? how can we expect that god can have any respect to our prayers , when we have none to his divine majesty , and perhaps if we be not presently answered , we flye out into extreams , and speak contemptuously of our creator , who can in one minute throw us all into everlasting misery : such is our weakness , such is our wickedness , that upon every occasion we are apt to charge god wrongfully , nay , speak almost blasphemously : though the cause why our prayers are not ansuered is in our selves : to live without prayer is to be dead while alive , for it is to live without god : what can you do less for god then ●y this hommage to own him for your creator ? or what can you do less for your own souls , then beg for their salvation of him who alone can grant it ? prayers may well be counted and and called sallies of the soul for more grace , and neglect of them can be no less than provocation , it grieves god to see that he should be so merciful and gracious as to let his door stand open , and that he should assure us of a vvelcome at any time , and that we should be so unkind as not to visit him with our prayers , which should be looked upon as embassies to his divine majesty , he cannot but take this very unkindly . consider the reward which is promised to prayer , you have christs word for it , for he saith , when thou prayest , enter into thy closet , and when thou hast shut thy door , pray to thy father which is in secret , and thy father which seeth in secret , shall reward thee openly . but notwithstanding this so sweet promise , how is this duty by some omitted , and by others quite deserted . satan is an utter enemy to prayer , and studies out many ways to put by prayer , he persuades some that if they do pray , it will be but hypocritically : others that it is not a convenient time , for some worldly business is to be dispatched , or any fallasie to put by this holy duty , for the devil doth seek and contrive all the ways that possibly can be used by him to intrap and insnare mans soul , on purpose to make it as miserable as himself : but man was created for a more nobler design then to be led captive by the devil , and prayer is the main instrument to avoid all his allurements . private prayer is in a manner a secret talking with god , and who would not be glad to have such blessed communion with him , who onely can make us eternally happy , or everlasting miserable : it is somewhat saint like to desire private conference betwixt god and the soul . but let not the devil so blind your eyes , neither as to think that the uttering a parcel of good and rhetorical expressions after any manner of way or formality , will be taken for prayer with god : no , that will not do , for you must pray ardently , affectionately , sincerely , zealously , earnestly , and also constantly : and if you would have your prayers ansuered , you must wait with patience , for gods time is the best and fittest time to answer prayer in , for he knows best when and how to answer us , and what is fittest for us to enjoy : but many there are , who because that their prayers and petitions are not ansuered presently according to their expectations , do presently revolt from their custome of prayer , thinking that because god doth not suddenly ansuer them , he doth not take any care of them : when alas poor souls , if they did but remain constant and fervent in their devotions , god hath promised to be heard by them , and that he will aid and succour them according to their necessities . vve ought to submit our wills to his will , whether our prayers be ansuered or no , and not to desist from praying because we enjoy not the thing which we do earnestly pray for . for to desist from good vvorks or holy duties , is some small kin to apostacy , and back-sliding will suddenly bring you out of acquaintance with god , and then will this duty ( so necessary for all christians ) be totally extirpated , and you become a nebuchadnezzar , unto a heathen will you soon turn . if thou dost love god , thou wilt love to be with him in private , where thou mayest freely impart thine affections unto him . let not thy religious worship in thy family be used on purpose to keep up thy credit with men , for god who is the searcher of all hearts , will not be so hypocritically served , the upright and the sincere heart the lord loveth . make it thy business to wait upon god in private , for when thou art by thy self then thou art the fittest to call upon god , as being at that present freed from worldly incumbrances . the heathen scipio doth much commend these private solitudes , for saith he , then can i freely entertain my own imaginations , and converse with all the learned that have been in former ages . but thy honour is greater to converse with god , who loves to commune with the soul in private , and communicates his affections to his people in secret : david praised god seven times a day , but his day sacrifices yielded him not that marrow and sweetness which he tasted in the night , being then sequestred from all business which might impede or hinder his godly and pious intentions . vvhen we are alone , satan is most busie , and then have we the most need of heavens auxiliaries . no sooner doth the true christian open his eyes from sleep , but he opens his heart likewise to god , and posts to heaven with secret ejaculations and praises to gods holy name , and doubts not but that god will be as willing to receive as he to offer up his morning sacrifice . besides , many mischiefs attend by deferring holy duties , which god expresly in his vvord hath commanded we should diligently keep : god is not willing to be served last of all , but expects the first fruits , and reason good , because he bestows upon us his choicest blessings . then let me persuade all those that desire their souls everlasting good , not to neglect this holy duty , which will be so beneficial to your souls , and so pleasing unto our almighty god , which that you may sincerely do , shall be the prayers of him that subscribeth himself a hearty well-wisher to all your souls . finis . iohn clarke a companion for prayer, or, directions for improvement in grace and practical godliness in time of extraordinary danger by richard alleine, author of vinditiae pietatis. r. a. (richard alleine), 1611-1681. 1680 approx. 37 kb of xml-encoded text transcribed from 23 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2008-09 (eebo-tcp phase 1). a76058 wing a984a estc r228577 43077458 ocm 43077458 151515 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a76058) transcribed from: (early english books online ; image set 151515) images scanned from microfilm: (early english books, 1641-1700 ; 2262:2) a companion for prayer, or, directions for improvement in grace and practical godliness in time of extraordinary danger by richard alleine, author of vinditiae pietatis. r. a. (richard alleine), 1611-1681. [2], 34, [5] p. printed for thomas cockerill at the three legs in the poultrey, london : 1680. cover title. publisher's advertisements on [5] p. at end. reproduction of original in: william andrews clark memorial library, university of california, los angeles, california. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng devotional exercises -early works to 1800. spiritual life -early works to 1800. 2007-06 tcp assigned for keying and markup 2007-06 aptara keyed and coded from proquest page images 2007-07 robyn anspach sampled and proofread 2007-07 robyn anspach text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion a companion for prayer : or , directions for improvement in grace and practical godliness in times of extraordinary danger . ●y rich. alleine , author of vinditiae pietatis . london : ●rinted for thomas cockerill at the three legs in the poultrey , 1680. reverend sir , the motion made in yours concerning prayer , hath much affected me , and hath occasioned some workings of my thoughts , which though ( in a conscience of mine own weakness i more than once laid aside , yet they still return'd upon me ; and i do now here offer the result of them to your consideration . we all know and teach , that they are only returning and reforming prayers that will prevail with god ; and 't is to be doubted , that in this dead and decayed age there are too many professors who will joyn in the design of prayer , whom this must serve instead of reformation ; 't is to such especially that the directions in the inclosed paper are intended . i send them to you , desiring you to read them , and then to do what you please with them ; beseeching you , and tru●●ing upon your friendly faithfulne●● herein , that you will take your f●● freedom , either to keep them in silen● to your self , or else to communic●●● and make them publick i should thankfully accept af any expungings , alterations or additions that you shall thi●● needful the lord pardon the failings and accept the sincere aims of my so● herein . to his grace i commend yo● and in him i rest , dear sir , your unworthy friend and servant , richard alleine a companion for prayer : or , directions for improvement in grace and practical godliness , &c. to make way for , and to press to the diligent observing the following directions , let these things be premised . 1. that the power of religion is much fallen , at least is at a stand , amongst multitudes of professors england . sure this needs no proo● when we have so many sad ocul● demonstrations hereof before us . 2. that for this , the lord ha●● a controversie with us at this day rev. 2. 4. whatever controversie t●● lord hath with the belials among●● us , whose horrible wickedness ha●● even ripened them for vengean●● his special quarrel seems to be wi●● his own people . we may guess against whom the special anger is , b●● observing at whose faces chiefly h●● arrows are levelled . against who● do our enemies ( the rod of his a●ger ) make a wide mouth , and dra● forth the tongue , and lift up the●● fiercest hands ? 3. no prayers will avail , no● have the least help in them , but th● prayers of such , with whom th● lords controversie is taken up an● composed ; those with whom h●● hath a particular quarrel , are lik● to be unhappy mediators for others we chuse the favourites of princes to be our intercessors with them . 4. there can be no taking up gods controversie , unless the matter of it be removed by repentance and reformation , rev. 2. 5. isa . 1. 15 , 16 , 18. when ye make many prayers , i will not hear , your hands are full of blood ; wash ye , make you clean , &c. come now , and let us reason together . josh . 7. 10. get thee up ; wherefore liest thou thus upon thy face ? israel hath sinned — they have taken the accursed thing ; and v. 12. i will not be with you any more , except the accursed thing be destroyed from amongst you . is there no accursed thing amongst , even the professors of religion ? behold ! the wedg of gold , and the babylonish garment , their pride and their covetousness , hid in their hearts for a tent . go search out these , and every other accursed thing within you , let them be destroyed if ye would have the lord to be at peace . 5. if there may be such a spirit of prayer stir'd up amongst us , as may have its fruit unto holiness , and real reformation of the evils of our ways ; this would comfort us , and give us great hopes in the hardest cases . 6. therefore , in all our crying to god for his help , in case of publick fears , dangers or distresses , our eye should be firstly upon , and we should wrestle with the lord for the pardoning , purging , and sanctification of our own hearts and lives ; wherein if we prevail not , we shall be as a rotten tooth , or a bone out of joynt , for any help there is in us , or in any thing we do ; unless we can pray up a spirit of holiness in our selves , a spirit of love , and of power , and of a sound mind , we are not like to do any thing to purpose , in praying down mercy for the people ; the devil will give us leave to visit the throne of grace , so we will but carry our hard and uncircumcised hearts with us ; if we cannot get to be of the lords holy ones , though we make many prayers , he will not hear ; here the interest and the hopes of the people of god lye , in the shedding abroad of the sanctifying and quickning spirit upon them ; for this therefore should we firstly pray . 7. 't is not praying alone that will do : to the bringing on our reformation , there must be also a constant and sedulous use of all gods other means , in our whole course of life . 8. some of these means are presented in the following directions . 1. general directions . direct . 1. take up a deep and serious design of making an advance in serious religion . sit not down by , take not up with what you have already attained , but resolve for reaching forward , and following after , towards that which you have not attained ; content not your selves to drive gently on , as your flesh will bear , but stir up your selves to follow hard after the lord ; and let this be the deliberate decree and intent of you hearts . say to thine heart , how is it with me ? doth my soul prosper ? are my ways such as please the lord ? what is mine expectation and mine hope ? what is the aim and business of my life ? is it that christ may be magnified by me , and that i may be made partaker of his holiness , and shew forth his vertues in my generation ? can i say with the apostle , to me to live is christ ? ah wretch that i am ! how deeply hath this self and this world gone shares with my lord ! o! how little of my time , my parts , my strength , yea and of my very heart also have been inclosed and consecrated as holiness to the lord ! how much of me hath been left out in common for the world ? well , but what meanest thou for the future ? wilt thou henceforth change the purpose and intent of thine heat ? come man , wilt take up a design for , and henceforth determine , and set thine heart upon a more watchful , fruitful and heavenly life ? if thou wilt not be brought to decree , and resolve upon a better life , much less wilt thou be perswaded actually to it . what 's begun well , is half done ; and an holy design deeply laid , is a good beginning . direct 2. let gods calls to extraordinary prayer , and a sense of the necessity of your recovery and reformation , to your prevailing in prayer , quicken you on in the vigorous pursuance of your holy design . now is a time , wherein you have your hearts at the advantage , having such weighty arguments before you , and the opportunity 〈◊〉 doing two such great things more , as the saving of your selves , and also of the people , both from iniquity and calamity . direct . 3. do all you do , in pursuance hereof , in the name of the lord jesus . be not discouraged at any prospect of difficulty , trust in him for his help . encourage your hearts with the words of the apostle , phil. 4. 13. i shall be able to do all things through christ that strengthens me . direct . 4. keep your eye and your heart much upon god and the other world ; be able to say with the apostle , phil. 3. 20. our conversation is in heaven ; that is , there the business of our life lies ; and that not only above spiritual and heavenly things , but with god himself . live at the fountain and spring-head ; thence all your light , and 〈◊〉 and holiness , and strength must flow down . be much in looking upwards ; and beholding in a glass the glory of the lord , you will be changed from glory to glory , into the same image , 2 cor. 3. 18. look much and often upon the things that are not seen , if ye would be delivered from the power and malign influence of the things that are seen ; let your eye be upon the sun , and you will see a dimness and darkness upon the earth ; get you cloathed with the sun , and you will get the moon under you feet . direct . 5. see that there be no allowed sin in your heart or practice , psal . 66. 18. if i regard iniquity in mine heart , god will not hear my prayer , nor help me . an allowed sin is as the d●●● flesh in the wound ; whatever methods or medicines be taken , there will be no healing till the dead flesh be eaten off ; you may profess , and pray , and hear all your life long , and yet will never prosper whilest you are privy to any one indulged sin . direct . 6. be constant and instant in dayly , secret and family prayer . let not extraordinary prayer excuse your ordinary ; and let not your neglect of ordinary prayer unfit you for extraordinary : let not your way to your closet be untrod . he that holds his acquaintance in heaven by being often with god , will be the most like to prevail with god in the most pressing and difficult cases ; those that are much in prayer , those are the men that use to be mighty in prayer . direct . 7. in all your praying , both ordinrry and extraordinary , let your eye be ( i say not chiefly , but ) firstly upon the case of your own souls : what improvement you obtain here will be of this double advantage ; 1. there will be the more hope of your ●●ing heard for the publick . 2. if ●●e lord be not prevail'd with for ●●blick mercies and deliverances , ●●t you will be the better prepar'd ●●r sufferings . if god should shew ●ercy as to the publick , should scat●●r our clouds , and blow over our ●●orms , should cause our light to ●reak forth as the morning , and our ●●ghteousness also as the noon-day ; 〈◊〉 what would all this be to thee , ●●ho art unrighteous ? what would ● be to thee , if in all the land of ●●oshen there should be light , and ●●ou in the midst thereof shouldest 〈◊〉 covered over with the darkness 〈◊〉 egypt ? if there should be dew 〈◊〉 all the grass of the field , and thy ●●ece only should be dry ? if thou ●●ouldest live to see thy people a fa●●d people and an holy and fruitful ●●ation , and thou should'st stand as a ●ithered and dry tree amongst all ●●e flourishing cedars ? get up ●●ine own heart into good proof , 〈◊〉 whatever spiritual plenty thou maist see in israel , yet thou wilt 〈◊〉 eat thereof . talk no more of thi●● hopes of seeing good days , how ●●tle would that be to thee , unl●●● thou get thee a better heart ? direct . 8. let your prayers followed with a constant care of y●●● wayes . let not your pray●●● serve you instead of repenting a●● reforming , but let it quicken you 〈◊〉 your whole duty ; let your entri●● into your closet be your ascendi●● heavenwards ; and let not your 〈◊〉 turns thence be the falling down 〈◊〉 your souls from heaven to ear●● let your duties and ways be all o● piece ; live like praying christia● let not the spirituality of yo● mornings and evenings , countena●● or encourage you in your all-d●● carnality . be in the fear of the lo●● all the day long , prov. 23. 17. direct . 9. whatever incomes 〈◊〉 receeive from god into your own sou●● ●e free in dispersing to others : i mean in a way of holy discourse and conference . dispersing and communica●ing is the best way to thriving , pro. 11. 24. there is that scattereth , and ●et increaseth ; there is that withholdeth , and it tendeth to poverty . 't is true with respect to spirituals as well as to temporals . there are none that grow more rich towards god , than those , who by bringing forth what they have received , labour to make others rich also . give the holy fire within you a vent , and it will burn the clearer . keep not ●our religion to your selves ; let your full cup run over , let your lips drop as the honey-comb , let your mouth be a well of life , and your ●ips feed many , prov. 10. 11. build up one another in the most holy faith ; provoke one another to love and to good works , let your fami●ies , your wives and children , your neighbours and acquaintance , have ●ight from your candle , and be warmed by your fire . doubtle●● it s one special part of gods quarr●● with christians , that they are , ●● very many of them , of such carn●● and unsavoury converses . is it [ thy case ? hast thou this to charge upo● thy self ? o! amend , amend , an● see that thou continue not such ● barren soul ; as low as 't is with th● in grace , think not to rise high , unless thou wilt make better use 〈◊〉 what thou hast . 2. particular directions . direct . 1. consider what it is wher to you have already attained , and b● thankful ; and thence be encourage● to press on and hope for more . ha● thou obtained grace from the lord and hath he caused his grace to abound towards thee and in thee 〈◊〉 and hast thou a witness within the● that thou hast not received th● grace of god in vain ? but do●● thou study to walk worthy of tha● grace wherein thou standest ? o rejoyce in the lord , and let all within thee bless his holy name ; and take what thou hast thus received as an earnest of more . set thy foot upon the neck of every mortified lust , take the more heart to thee to go on in the fight , and rejoyce in hope of a total and final victory . the soldier , when one wing of his enemies army is routed , or they do but give ground , and begin to fall , this raises his courage , and he falls more smartly on . go thou and do likewise ; and let thy beginning , much more thy growth in grace , and thy experiences hereof , be the ●oiling of thy wheels , for thy more ●igorous following on after yet a greater increase . direct . 2. consider what your special corruptions , infirmities , wants , neglects , temptations , or your most ordinary falls are . 1. what your special corruptions are , how far forth you have conquered them , and where you stick . in some professors , pride , in others covetousness , in others sensuality , in others slothfulness , in others peevishness or frowardness , or the like , may have gotten such head in them , that these weeds overtop , and even choke up all their flowers , 2. what your special wants or weaknesses are in point of grace ; what graces they are , whether faith , or love , or peacefulness , or meekness , or humility , or patience , &c. wherein you are most deficient or weak . 3. what du●ies they are , as either prayer , meditation , communing with your own hearts , &c. which you are most apt to neglect , or find most difficult to go comfortably through . 4. what temptations they are , by which you are most commonly assaulted or foiled . 5. what your most ordinary falls are in point of practice . and here let professors of religion be warned to consider , if they be not overtaken ( besides many others ) by some of these three evils . 1. an over-eager and greedy following after the world : the zeal of some mens spirits after riches , hath eaten up all their zeal of god. o! into what poverty hath thy soul fallen , whilst thou hast been so busie in the world , and hast felt the prosperities thereof come crouding in upon thee ! some rich professors may remember the days of old , and be troubled . this thought , when i was but a little one in this world , then was it better with me than now ; this thought may be an arrow in their hearts , and kill the joy , and let out the juice and sweetness of their greatest abundance . i remember the kindness of my youth , and the love of mine espousals ; but o where am i now ! my very rising hath given me the fall . 2. a liberty for carnal jollity , a jovial and vainly merry life ; such there are , who have left off to walk mournfully before the lord of hosts , and have given themselves to live merrily with the world ; who have given over to weep with them that weep , and are fallen in to laugh with them that laugh ; to jest and sport and be vain with the vain ones , yea and it may be to drink and to sit by it with those that drink . it 's now grown too creditable to frequent drinking houses : tradesmen that are professors , especially in cities or great towns , how ordinarily do they , upon pretence of dispatch of business , sit many hours over a dish of coffee , or a cup of ale , or a glass of sack ; and carry it so , that they can hardly be distinguished from the good fellows of the world , but perhaps by this only , that they are not down right drunken into beasts . if there be a liberty of such houses , and meetings in them ●●metimes necessary ( as perhaps it ●●y ) yet let not this liberty be ●●d as an occasion to the flesh . 〈◊〉 gaudiness or over-costliness in ●pparel , wherein some of them ●itter and shine amongst the great●● gallants of the earth . some ●●ongst professors do not only shun ●●t disdain and despise the old self●●yal that was wont to be among ●ristians in these and the like par●●ulars . as if they were set at liberby the gospel from the laws of ●●rist , as well as from the law of ●●ses . to these three let me add 〈◊〉 evil more : 4. a neglect of 〈◊〉 families ; of the instructing , ●●chising , and due disciplining 〈◊〉 ; the consequents of which ●●lect are very sadly to be seen in ●ignorance , errors , rudeness and ●rderliness abounding amongst ●●y of them : there are not a few 〈◊〉 take some care of themselves , 〈◊〉 leave the bridle on the necks of ●●irs , and reap many heart-breaking crops in them , as the fruits 〈◊〉 their own negligence . o let ho●● joshua's resolution be yours : 〈◊〉 for me and mine house , we will ser● the lord , josh . 24. 15. now diligently search and consi●der thy self in all these things ; a●● when thou hast faithfully studi●● thy self and thy ways , and h●● found what it is that thou art m●● peccant or wanting in , and m●● prejudiced and hindred by ; th●● conclude , here my great difficu●● lyes , and therefore here my gr●●● work lies , if ever i would prospe●● to get this or that corruption to 〈◊〉 mortified , this or that gr●● strengthened , such and such tem●●●tations to be shunned or provid● against , and such and such faults be amended ; now i have fou●● what hinders me ; and that wh●● doth hinder will hinder , till it 〈◊〉 taken out of the way . direct . 3. bend the main force of 〈◊〉 your religion upon those very 〈◊〉 wherein you are most failing or ●●lty . the devil will allow us to 〈◊〉 busie in other matters of religi●● , so he can but keep us off from ●●ose things where our great stresses 〈◊〉 : and the deceitful heart will 〈◊〉 up with that which is most easie 〈◊〉 pleasant , that there by it may 〈◊〉 better shift it self of that which 〈◊〉 more hard , and would go to the ●●ck with it . we never purge or 〈◊〉 to purpose , till we hit upon 〈◊〉 right humour , and strike the 〈◊〉 vein . this is to act rationally and in ●●gment ; to bend our great ●●gth there , where our great ●●culty or weakness lies . when 〈◊〉 have by searching found out 〈◊〉 you mostly stick at , let it be 〈◊〉 first grand errand in every ●●ver , whether ordinary or ex●●●ordinary , to beg special help in 〈◊〉 particular case : your weakness in any particular grace or duty , th● power of any particular lust , co●ruption or temptation , your m●● ordinary and common falls in poi● of conversation ; let these have 〈◊〉 special place in every prayer yo●● make : and also let them be mo●● heedfully watched and laboured 〈◊〉 against in your lives . turn in 〈◊〉 strength of prayer and watchfuln●● upon the strength of sin ; let yo●● main batteries be against the stron●● holds ; and where your walls 〈◊〉 weakned , there set the strong●● guard and watch . direct . 4. measure your prof●●ency in religion , by the power 〈◊〉 get in those particulars , wherein 〈◊〉 have been most deficient or faul● judge not your selves by th● things which are most easie in re●●gion , but by your coming off 〈◊〉 your most difficult case . some professors may at ti●●eem to be full of good affectio●● ●●rangely elevated and enlarged in ●●eir prayers , yea , and to live in so ●●eat peace , as to take themselves 〈◊〉 have attained to the riches of full ●●ssurance , and yet for all this may 〈◊〉 but very poor christians all the ●●hile . let them be asked , how ●●it with your soul ? o! i bless the ●ord i find it very comfortable : i ●●ve sweet communion with god in ●rayer , and i live in the sweet and ●●freshing light of his countenance ; 〈◊〉 washeth my steps with butter , ●●d his sun shineth upon my paths ▪ 〈◊〉 thank the lord i go comfortably 〈◊〉 . but stay man , how is it with ●hine old corruptions ? thou wer 't ●●ce intollerably proud , or fro●●ard , or earthly , or a jolly and ●●ainly merry soul ; what ground ●●ast thou gotten of those very cor●uptions under which thou most ●●groanedst ? how is it with thee with ●espect to temptation ? dost thou ●ear and fly from temptation , and ●o what thou canst to keep thy self out of harms way ? and when th● fallest into temptation , when th●● art actually tempted to pride 〈◊〉 covetousness , when thou art pr●voked to passion or impatience , ho●● goes it with thee then ? how stan●est thou in the day of temptation●● how is it with thee in regard 〈◊〉 thy wonted evils in thy conver●●tion ? hast thou sounded a retrea●● from thy eager chase after the grea●● things of the world ? thou ha●● been a zealot for increasing thin●● eart●ly substance , art thou now become more moderate ? thou wert● once a slothful , lazy soul in the matters of god , art thou now more diligent and industrious ? art thou 〈◊〉 servent in spirit serving the lord 〈◊〉 thou once livedst a jolly , frothy and merry life , dost thou now carry it with more seriousness ? hast thou left thy lying and deceitful dealing ? thou hast been a self-seeker and a flesh pleaser , but canst say , through the grace of god , i have now betaken my self to a self-denying life ; ●●d doest thou deny thy self in those ●●ry things wherein thou wert us'd ●●st to seek thy self ? put thy self ●●on a close and severe trial here , ●●d know that if the strong hold 〈◊〉 not battered and broken , if thine 〈◊〉 lusts do still hold their power in ●●ee , if the old sore be still issuing 〈◊〉 , the old stream be still running 〈◊〉 course ; if thou canst not say , i ●●ave kept me from [ mine ] iniquity , 〈◊〉 at least am fighting more resol●●edly against it ; if thou still stickest where thou wert wont to stick ; ( whatsoever flush thou seemest to have of good affections , whatsoever confidence thou hast of thy good condition ) 't is a sure sign it is not so well with thee . look to what degree of success thou hast attained in those things wherein thy great difficulty lay ; to such a degree of soul-prosperity thou hast attained , and no more . direct 5. measure your hopes of the answer of your prayers for the publick , by your experience of their speeding in your own particular cases . if thy sin can stand before all thy prayers , thine enemies , and fears , and dangers are not like to fall ever the sooner for such praying ; what god may do upon the prayers of others , thou knowest not ; but nothing is like to go the better for thee . if thou hast run with the foot-men ( within thee ) and these have been too hard for thee , how wilt thou contend with them that ride upon horses ? if thon canst not stop the muddy streams of thine own cistern , how wilt thou stand before the swelling of jordan ? if thy prayers prevail so little to the setting thine own heart , or thine own house in order , how canst think they will do any thing against the hosts of the uncircumcised ? god heareth not sinners ; not only such sinners as are in a state of sin , and totally alienated from the life of god , but even such also , who though for the main , they have been once washed in the blood of christ , are again fallen into , and wallowing in the mud and mire of any one allowed sin ; they are all like to be but miserable comforters in the day of distress . remember that scripture mentioned before , psal . 66. 18. if i regard iniquity iu my heart , god will not hear my prayer . but on the other side , if thou dost obtain , if thou dost prevail in thine own personal case , this hath good hope in it . 't is an argument that thy prayers are accepted with god ; and if the lord accept thee when thou prayest for thy self , or for thine house , thence the greater hope will spring that he will accept thee when thou prayest for his own house and people . and if he doth accept thee for them , he will either deliver them out of their distress , and thou shalt have the honour to be one of those for whose sake deliverance comes ; or if he should not grant thy request as to the publick , yet he will not fail to give thee thine own soul for a prey , though he do not give thee the lives of them that sail with thee in the ship. and now you see the best way that is open to you , to help at a pinch , to save the poor distressed churches of god in this time of their need , such praying as may have its fruit unto holiness in your selves ; by this you may do much to promote the holiness and happiness of the people ; if any thing , this will do it . wherefore gird up your loyns , and set in in good earnest upon this seasonable and mighty duty . go into your closets , lift up your hearts , draw forth your souls , pour out your tears , weep in your prayer , weep over you own and the peoples sins and fears , and bow your selves with your might before the lord ; this once try what you can do , try the strength of prayer . pray all to rights within you and at home , and then seek and cry , and wrestle , and trust , and wait for the salvation of god to be revealed in due time upon his people . let us at length hear the conclusion of the whole matter , what shall be the fruit of all this : what will you now do ? if i should only ask , who among you will join in and pray , pray for the peace of jerusalem , the church of the living god ? every one would readily answer , i will be for one , i for another , god forbid i should hold my peace , i will pray for the peace of jerusalem , let them prosper that love thee : peace be within thy walls , and prosperity within thy palaces . for my brethren and companions sake i will pray , peace be within thee , because of the house of the lord our god , i will seek thy good . if it be asked further , and who will pray for the destruction of babylon ? o , every one of us that have an heart for the peace of jerusalem . down with it , down with it even to the ground , remember , o lord , the children of edom , in the day of jerusalem , who said , raze it , raze it even to the very foundation . o daughter of babylon that art to be destroyed , happy let him be that rewardeth thee as thou hast served us . but would you that your prayers should be heard ? then arise out of your places , and fall every man upon a personal reformation . down with your sin , and out with the world ; list up christ in your own hearts , is you would have antichrist ●all in the earth ; let christ have a name within you above every name , and let every one that nameth the name of christ depart from iniquity , from his own iniquity ; feek not for corn , and for wine , or for freedom to sit down every man under his own vine , and under his own fig-tree , where none shall make them afraid ; but seek the lord , that the lord god may dwell among you , may delight in you and be exalted by you , that you may indeed become the people of his holiness , and the people of his prayer ; seek to be made partakers of his holiness , and follow after holiness , and so follow after that ye may obtain . let there be such a heart in you , and such an holy design heartily taken up , and zealously pursued by you , and the lord will certainly accept you ▪ and answer your prayers ; and your profane enemies will then learn to take heed how they again mock or boast themselves against the prayers of the saints . it was reported of a great church-man , that when several ministers were turn'd out of their places for non-conformity , he said in disdain , wee 'l turn them out , and let them see if they can pray them in again . once lift up [ holy ] hands to the lord , and god will give such answer , that they will take heed of boasting again against prayer . and if yet they should take unto them the hardiness , to say where is your god ? doubt not but in a little time you shall have this song put into your mouths , lo this is our god , we have waited for him , and he will save us , this is the lord ; we have waited for him , we will be glad and rejoyce in his salvation . but if it must suffice you to pray and you will still go on to traverse your old ways , suffering your sins and the world to hold the head of you , let not such men think they shall receive any thing of the lord. wherefore once again be exhorted to come to a point in this matter , and determine what ye will do ; if yet will not heartily come in , in this necessary design of advancing in holiness , you may even stand aside , and sit out from that of prayer , for any good we can expect from you : but if you are resolved on the former , and that with all imaginable seriousness , you will the more prosper in the latter ; let both go together in one , and thenceforth look for good speed in either . well , shall this decree immediately go forth ? say the word once , but let it be with an unalterable resolution ; at least , be advised to this ( which i pray forget not ) from the day of your next solemn appearing before god in this duty of prayer for the publick , let your decree be dated ; and if need be , let the very day be written down , and so go , and let it be heedfully prosecuted ; and upon each return of this solemn service , let it be actually and expresly renewed . o lord god of abraham , isaac and israel , keep this for ever in the imagination of the thoughts of the heart of thy people , and prepare their heart unto thee . finis . books printed and sold by tho. cockerill , at the three-legs over against rhe stocks-market . the morning-exercise at cripplegate of several cases of ●onscience , practically resolved by ●●dry ministers , in quarto . a supplement to the morning-●xercise at cripplegate , or several ●ore cases of conscience practical●●● resolved by sundry ministers , 〈◊〉 4to . speculum theologie in christo : 〈◊〉 a view of some divine truths , ●hich are either practically ex●●plified in jesus christ , set forth 〈◊〉 the gospel , or may be reasonably deduced from thence ; 〈◊〉 edward polhil of burwash in susse●● esq ; 4to . precious faith considered , in nature , working and growth ; 〈◊〉 edward polhil , esq &c. 4to . christus in corde : or the mys●cal union between christ and bel●●vers considered , in its resemblance● bonds , seals , privildges and marks by edward polhil , esq 8vo . the faithfulness of god co●●dered and cleared , in the gr●● events of its works : or , a seco●● part of fulfilling the scripture ; 〈◊〉 the same author , in 8vo . de causa dei : or , a vindi●●tion of the common doctrine 〈◊〉 the protestant divines , concer●●ing predetermination ( i. e. 〈◊〉 interest of god as the first cau●● in all actions , as such , of all ●●tional creatures ) from the in●●dious consequences with which 〈◊〉 burthen'd by mr. john ho●● in a late letter of postcr●● gods prescience , in 8vo . a dialogue between a romish ●riest , and an english protestant , ●herein the principal points and ●rguments of both religions are ●ruly proposed , and fully examined , 〈◊〉 matthew pool , author of synopsis ●riticorum , in 12s . the spiritual remembrancer 〈◊〉 a brief discourse of those who ●●tend upon preaching the gospel , 〈◊〉 samuel wells , in 8vo . god , a christians choice , com●●ated by particular covenanting ●●th god , wherein the lawful●●ss and expediency is clared ; 〈◊〉 samuel winney , in 12s . the court of the gentiles , in 〈◊〉 parts ; by theophilus gale , 4to . poese ●s grecae medulla ; in qua ●●tinenter insigniores poetarum ●●aecorum gnome , versus proverbi●●s , & epigrammata quaedam se●●a , & in memoriae subsidium al●●beticae disposita ; cum reisione latina in usum scholarum ; per johannem langston , 8vo . poems in two parts ; first an interlocutory discourse concerning the creation , fall and recovery of man. secondly , a dialogue between faith and a doubting soul ; by samuel slater , in 8vo . mr. west's legacy , being a discourse of the perfect man , in 12s . ☜ geography rectified : or , a description of the world , in all its kingdoms , provinces , cities towns , seas , rivers , bays , capes , ports ; their ancient and present names , inhabitants , scituations , histories , customs , governments , &c. as also their commodities , coins , weights and measures , compared with those of london : illustrated with above sixty new maps . the whole work performed according to the more accurate discoveries of modern authors in 4to . a renuncitation of several popish doctrines , because contrary to the doctrine of faith of the church of england , by r. r. b. d. in 8vo . a letter from sr matthew hale, kt. sometime lord chief justice of england: to one of his sons, after his recovery from the small-pox hale, matthew, sir, 1609-1676. 1684 approx. 47 kb of xml-encoded text transcribed from 20 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2009-03 (eebo-tcp phase 1). a86479 wing h247a estc r228016 99897231 99897231 136237 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a86479) transcribed from: (early english books online ; image set 136237) images scanned from microfilm: (early english books, 1641-1700 ; 2486:5) a letter from sr matthew hale, kt. sometime lord chief justice of england: to one of his sons, after his recovery from the small-pox hale, matthew, sir, 1609-1676. [2], 37, [1] p. printed by j. playford, for w. shrowsbery, at the sign of the bible in duke-lane, london : 1684. running title: a letter from sir m. hale, to one of his sons. reproduction of original in the columbia university library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng spiritual life -early works to 1800. 2008-01 tcp assigned for keying and markup 2008-04 spi global keyed and coded from proquest page images 2008-05 john pas sampled and proofread 2008-05 john pas text and markup reviewed and edited 2008-09 pfs batch review (qc) and xml conversion a letter from s r matthew hale , k t sometime lord chief justice of england● to one of his sons , after his recovery from the small-pox . london , printed by j. playford , for w. shrowsbery , at the sign of the bible in duke-lane : 1684. a letter from sir matthew hale , to one of his sons . son — although by reason of the contagiousness of your disease , and the many dependents i have upon me , i thought it not convenient to come unto you during your sickness ; yet i have not been wanting in my earnest prayers to almighty god for you , nor in using the best means i could for your recovery . it hath pleased god to hear my prayers for you , and above means and hopes now to restore you to a competent degree of health , for which i return unto him my humble and hearty thanks , and now you are almost ready to come abroad again , therefore i have thought fit to write this little book to you , for these reasons . 1. because it is not yet seasonable for you to come to me , in respect of these same reasons above mentioned , which hitherto have restrained my coming to you . 2. because at your coming abroad , you will be subject to temptations , by young and inconsiderate company , which instead of serious thankfulness to god for his mercy to you , might perchance persuade you to a vain , and light jollity : and i thought fit to send you these lines to prevent such inconsiderate impressions , and to meet you just at your coming abroad , to season you with more wise and serious principles . 3. because you are even now come out of a great and sore visitation , and therefore , in all probability , in the fittest temper to receive the impressions of a serious epistle from your father . and i have chosen to put it into this little volume , because it is somewhat too long for a letter ; and may be better preserved for your future use and memory . god almighty hath brought you to the very gates of death , and shewed you the terrour , and danger of it ; and after that he had shewn you this spectacle of your own mortality , he hath marvellously rescued and delivered you from that danger , and given you life , even from the dead , so that you are as a man new born into the world , or returned to life again , which now you seem as it were to begin : you have passed through those two great dispensations of the divine providence , those two great experiments , that god is pleased sometimes to use towards the children of men , namely , correction and deliverance , his rod and his staff : and therefore in all reasonable conjecture , this is the most seasonable time to give you a lecture upon both , and those admonitions which may be , render the one , and the other profitable unto you : and this i shall endeavour to do in these following lines . first , you shall not need to fear that i intend to upbraid you with the errors of your youth , or to expostulate with you touching them : for i do assure you , i do from my heart forgive you all your follies , and miscarriages : and i do assure my self , that you have repented of them , and resolved against them for the time to come , and that thereupon god-almighty hath also fully forgiven what is past : and this is a great assurance thereof to me , in that he hath so wonderfully restored you , and given you as it were a new life , wherein you may obey and serve him better than ever you yet did : and therefore if in this letter , there be any touches concerning former vanities , assure your self , they are not angry repetitions , but only necessary cautions for your future ordering of your life . the business of these papers , is principally , to commend unto you , two general remembrances , and certain results and collections , that arise from them , they are all seasonable for your present condition , and will be of singular use and benefit to you , in the whole ensuing course of your life . first , i would have you as long as you live , remember your late sickness in all its circumstances , and these plain and profitable inferences , and advices , that arise from it . secondly , i would have you remember as long as you live , your great deliverance , and the several circumstances of it , and those necessary duties that are incumbent upon you , in relation thereunto . it is evident to daily experience , that while afflictions are upon us , and while deliverances are fresh , they commonly have some good effect upon us : but as the iron is no sooner out of the fire , but it quickly returns to its old coldness , and hardness ; so when the affliction or deliverance is past , we usually forget them , count them common things , attribute them to meanes and second causes : and so the good that mankind should gather from them vanish , and men grow quickly to be but what they were before they came ; their sick-bed promises are forgot , when the sickness is over . and therefore i shall give you an account of your sickness , and of your recovery : and let them never be forgotten by you , as often as those spots and marks in your face are reflected to your view from the glass , as often as this paper comes in your fight , nay as often as you open your eyes from sleep , which were once closed , and likely never to open again ; so often and more often remember your sickness , and your recovery , and the admonitions that this paper lends you from the consideration of both . first , therefore touching your late sickness , i would have you remember these particulars : 1. the disease it self , in its own nature , is now become ordinarily very mortal , especially to those of your age : look upon even the last years general bill of mortality , you will find near two thousand dead of that disease the last year , and had not god been very merciful to you , you might have been one of that number , with as great likelyhood as any of them that dyed of that disease : 2. it was a contagious disease , that secluded the access of your nearest relations : 3 . your sickness surprised you upon a suddain , when you seemed to be in your full strength : 4. your sickness rendred you noysom to your self , and all that were about you , and a spectacle full of deformity , by the excess of your disease beyond most that are sick thereof : 5. it was a fierce and violent sickness , it did not only take away the common supplies of nature , as digestion , sleep , strength , but it took away your memory , your understanding , and the very sence of your own condition , or of what might be conducible to your good : all that you could do was only to make your condition more desperate , in case they that were about you , had not prevented it , and taken more care for you ; than you did or could for your self : 6. your sickness was desperate , in so much , that your symptoms , and the violence of your distemper , were without example ; and you were in the very next degree to absolute rottenness , putrefaction , and death it self . look upon the foregoing description , and remember that such was your condition , you were as sad a picture of mortality , and corruption , as any thing but death it self could make : remember it : and remember also , these ensuing instructions , that may make that remembrance profitable and useful to you . first , remember that affliction cometh not forth of the dust , nor doth trouble spring out of the ground , job 5.6 . but this terrible visitation , was sent to you from the wise overruling providence of god : it is he that bringeth down to the grave , and bringeth up again . it is true , that this disease may seem common , but you may and must know , that there was more than the common hand of god in sending it upon you , in such a manner , and such a measure , and at such a season , when you were grown up to a competent age , and degree of understanding , to make a due use of it , that you might see his justice in afflicting you , and his goodness in delivering you from such a danger . secondly , remember that almighty god is of most infinite wisdom , justice and mercy , he hath excellent ends in all his dispensations of his providences : he never sends an affliction , but it brings a message with it , his rod has a voice ; a voice commanding us , to search and try our ways , and to examin our selves whether there hath not been some great sin against him , or neglect of duty to him ; a voice commanding us to repent of what is a miss , to humble our selves under his mighty hand , to turn to him that striketh us , to seek to him by prayer for deliverance , to depend upon him by faith , in his mercy and power ; to amend what is a miss , to be more watchful , circumspect , and obedient to him , in the future course of our lives , to fear to offend him : and if a man hear this voice , god hath his end of mercy and goodness , and man hath the fruit , benefit , and advantage of his affliction , and commonly a comfortable issue of it : read often and attentively the 33th . chapter of job , from the beginning to the end . thirdly , remember how uncertain , and frail a creature man is , even in his seeming strongest age , and constitution of health ; even then a pestilential air , some evil humour in his blood , some obstruction it may be of a little vein or artery , a little meat ill-digested , and a thousand small occurrences may upon a suddain , without any considerable warning , plunge a man into a desperate and mortal sickness , and bring a man to the grave . remember this terrible sickness seized upon you suddenly , pulled down your strength quickly , and brought you to the very brink of the grave : and though god hath recovered you , you know not how soon you may be brought into the like condition . fourthly , remember therefore , that you make and keep your peace with god , and walk in his fear in the days of health ; especially after so great a deliverance , and that for very many reasons : 1. you know not whether you may not be overtaken with sudden death , and then it will be impossible for you to begin that work : 2. if you have sickness to give you warning of the approach of death , yet you know not whether that sickness may not suddenly take away your senses , memory , or understanding , whereby you may be disabled to make your peace with god , or to exercise any serious thoughts concerning it : 3. but if that sickness give you fair warning , and take not away your understanding , yet your own experience cannot chuse but let you know , that pain , and weakness , and distraction of mind , and impatience , and unquietness , are the common attendants of a sick bed , and render that season at least very difficult , then to begin that greatest and solemness , and most important business of a mans life . 4. but if your sickness be not so sharp , but that it leaves you patience , and attention of mind for that great business , how do you know whether your heart shall be inclined to it ? repentance and conversion to god is his gift , though it must be our endeavour : and though the merciful god , never refuseth a repenting , returning offender ; yet how can a man that all the time of his health hath neglected almighty god , refused his invitations , and served his lusts and his sin , expect reasonably , that god in the time of sickness , when the man can serve his sins no longer , will give him the grace of repentance ? what ever you do therefore , be sure you make your peace with god , and keep it in the days of your health , especially after so great a deliverance from so desperate a sickness . fifthly , remember that your condition is never so low , but that god hath power to deliver you , and therefore trust in him : but remember withall , that your condition is never so safe and secure , but you are within the reach of his power to bring you down : you are now by the mercy of god recovered from a terrible sickness , think not with your self that your turn is now served , and that you shall have no more need of him , and therefore that you may live as you lift , and never regard your duty to him ; deceive not your self herein , remember that this sickness , within two or three days brought you upon your knees , even from a seeming state of health : the case is the same still , nay much worse , if this affliction make you not better ; almighty god called you to love , and serve , and obey him , by the still voice of his word , by the perswasion of your friends , by the advises and reproofs of your father ; and when these were not so effectual , ( as i know you now wish they had been , ) he sent a messenger that spake lowder , that would be heard , even this terrible sickness ; and most certainly , if you have heard the voice of this rod , ( as i am hopeful you have ) and thereupon entirely turn to your duty to god in all sincerity and obedience , it is the happiest providence that ever befell you , and you will upon sound conviction , conclude with the prophet , it was good for me that i was afflicted : but on the other side , if notwithstanding this voice of the rod , you shall after your recovery turn again to folly , and vanity , and excess , and harden your self against this messenger ; know for certain you are within the reach of the divine justice and power : and if you walk contrary to him , he will walk contrary to you , and punish you yet seven times for your sins , levit. 26.24 . i therefore give you that counsel , that our lord gave to him that he had healed , behold thou art minde whole , go thy way and sin no more , lest a worse thing befall thee . there is no contesting with almighty god , he is ready and easie to be reconciled to the worst of men , upon humiliation and true repentance , but he is not to be mastered or conquered by obstinacy and opposition : who hath hardened himself against him and prospered ? job 9.4 . sixthly , i would have you remember , that sickness as well as death doth undeceive mankind , and shews them where their true wisdom lies : when a young man , especially , is in the full career of his vanity and pleasures , he thinks that religion , and the fear of god , and walking according to his word , and the serious practice of duties of religion towards god , prayer unto him , making our peace with him , are pitiful , low , foolish , and inconsiderable matters , and that those that practise them , are a sort of brain-sick , melancholy , unintelligent persons , that want wit or breeding , and understand not themselves or the world ; that they are mere empty fancies and imaginations , whimsies , puritanism , and i know not what else : but on the other side , they think they are the brave men that live splendidly , deny themselves no pleasure , can drink , and roar , and whore , and debauch , and wear the newest fashions ; it may be , this gallant or wise man comes to be taken with a fit of sickness , that tells him he must dye , death is at the door , his glass is almost out , and but a few sands left in it : and then the man becomes quite of another judgment , he cries out of his former foolishness , he finds his pleasures and intemperance and excess , are not only perfect follies , but madness , vexation , torment ; and religion and prayer to god , and devotion and peace with god , they are now in request ; and now nothing but declamations against those courses , which in his health he valued as the only wisdom ; and nothing but promises of amendment ; and reformation of life , and devotion to god ; so sickness hath undeceived the man , and given him a true and rectified judgment concerning wisdom , and folly , quite contrary to what he had before . therefore i would have you recollect your self , ( and if the violence of your disease left you at any time the use of your reason ) bethink your self what opinion you then had of intemperance , wasting of time , unlawful lust , or any of those sins that formerly pleased you in your health , whether they did not appear to you in your sickness , very vain , foolish , vexing things , such as you wished never to have been committed ; and on the other side , what opinion you had in your sickness touching piety towards god , hearing of his word , calling upon his name , redeeming of time , modesty , temperance : whether those actions of your life past , that favoured of these , were not comfortable , and contenting to you in your sickness ; whether your purposes , and promises , and resolutions of your sick-bed , were not full of such thoughts as these : if it please god to recover me , i will never be such a fool as i have been , i will never drink to excess , mispend my time , i will never keep such evil company as i have done , i will be more devout towards god , more obedient to his word , more observant of good counsel , and the like : and if you find it to be so , i must desire you to remember that affliction , is the school of wisdom , it rectifies mens judgments ; and i must again desire you , to keep your judgment right still , and set not the recovery of your health become the loss of your wits ; but in your health retain that wisdom your sickness taught you , and practice what you then promised : remember he is the wisest man that provides for his latter end : deut. 32.29 . seventhly , remember by your former sickness , how pitiful an inconsiderable thing the body of man is ; how soon is the strength or it turned to faintness , and weakness , the beauty of it to ugliness and deformity , the consistency of it to putrefaction and rottenness ; and then remember how foolish a thing it is , to be proud of such a carcass , to spend all , or the greatest part of our time in triming and adorning it , in studying new fashions , and new postures , and new devices to set it out : in spending our time and provisions in pampering it , in pleasing the appetite ; and yet this is the chief business of most young men of this age : learn therefore humility and lowliness , learn to furnish thy noble and immortal part , thy soul , with religion , grace , knowledge , virtue , goodness , for that will retain it to eternity : how miserable is that mans condition , that whiles sickness hath made his body a deformed , weak , loathsom thing , sin hath made his soul as ugly , and deformed ; the grave will heal or cover the deformity of the former , but the soul will carry its ulcers and deformity ( without repentance ) into the next world : learn and remember therefore , to have thy greatest care for thy noblest part , furnish it with piety , grace , knowledge , the fear and love of god , faith in christ : and as for thy body , use it decently , soberly and comely , that it may be a fit instrument for thy soul to use in this life , but be not proud of it , nor make it thy chiefest care and business to adorn , much less defile it . eighthly , remember to avoid intemperance and sinful lusts : it is true sickness and diseases , and finally death , are by the laws and constitutions of our nature incident to all mankind : but intemperance , excess of eating and drinking , drunkenness , whoreing , uncleanness and disorder bring more diseases , especially upon young men , and destroy more young , strong , healthy men , than the plague , or other natural or accidental distempers : they weaken the brain , corrupt the blood , decay and distemper the spirit , disorder and putrefie the humours , and make the body a very bag full of putrefaction : some diseases are as it were specifical , and appropriate to these vices , other diseases are commonly occasioned by them , by their inflammation and putrifaction of the blood and humours : and all diseases , even those that are epidemical , natural or casual , yet are rendred by those vices far more sharp , lasting , malignant and incurable , by that stock of corrupted matter , they lodge in the body to feed those diseases , and that impotency that these vices bring upon nature to resist them : therefore if you ever expect to have as well a sound body , as a sound mind , carefully avoid intemperance and debauchery : the most temperate and sober persons are subject to sickness , weakness and diseases , but the intemperate can never be long without them . and thus i have done with the prospect of your disease , and at least many of these profitable uses you may gather from the remembrance of it . ii. i shall now in the second place , put you in remembrance of your deliverance , touching which , you must remember : 1. that it was a great , eminent , and extraordinary deliverance , you need no other evidence of it , than by looking back upon the greatness and severity of your disease before-mentioned : 2. it was a deliverance by the immediate power and mercy of that god , that sent you the visitation . vna eademque manus vulnus opemque tulit . if you had been delivered by the immediate efficacy of means , yet you are blind if you see not that the efficacy of means depends upon the providence of god , it is he that provides it , and that makes means effectual . but in this deliverance god hath pleased to hedge up ( as it were ) your way from attributing it to means , and hath given you an indication , that it was done by his own immediate power , and that he delivered you above , and beyond means : it is true , you had a very able and careful physitian , and very great attendance and care was used about you : but when your physitian and all that were about you , began to despair of your recovery , when means proved ineffectual , when the strength of nature was exhausted and baffled by your disease , god almighty upon a suddain , and beyond expectation , relieved you , and as it were by his own hand brought you back from the very threshold of the grave : and this he did , that you and all about you , and all your relations might take notice of it , that it was he that did it . and thus almighty god hath exercised towards you , two great experiments , the first of his severity , the second of his mercy : and as your sickness and rod had its voice , ( a lowd and sharp voice ) so your recovery and deliverance hath its voice also , a sweet , gentle , and ( i hope ) effectual voice ; and i will as shortly as i can tell you what it is . first , remember this benefit , remember it was reached out unto you , from the mere power , goodness , and mercy of god : remember evermore in your heart and soul , to be thankful to him for it : remember as long as you live upon all occasions to acknowledge it ; daily to return upon your knees humble thanks for it , to him that had regard to you , and remembred you in your low estate , to him that forgave your iniquities , and healed your disease , to him that did this for you when all means failed , that did it for you , when you had not the understanding to call upon him for it ; to him that did it for you , that deserved it not , for you that had provoked him , and neglected him too much in the time of your health . this god it was , that thus delivered you ; read often the 103 psalm attentively , and apply it to your own condition , it will do you good . 2. remember to acknowledge this goodness of god with all humility ; your deliverance was not the purchase of your own power , nor of your own desert , it was an act of the free and undeserved goodness of god ; what almighty god said by moses unto the israelites , deut. 9.4.6 . i shall say to you with some variation ; understand therefore that the lord thy god hath not given thee this deliverance for thy righteousness : no it is the mere effect of his own goodness , and to give you opportunity to praise him , and serve him , better than ever you did before . 3. remember that although great deliverances , require your great acknowledgments , yet there is somewhat more required , namely , a real practical glorifying of god , by ordering your conversation aright , by serving him , pleasing him , obeying him , living to his honour : this almighty god expects as well as praises , and acknowledgments : as the end of god in afflictions is to make men better , so the end of god in deliverances is to make men better , and if we are not the better men by both dispensations , we do as much as in us lies disappoint almighty god in his design , and disappoint our selves of the benefit and advantage intended in both , and easily to be gained by both . this therefore is the voice of this deliverance , it calls sweetly , and gently indeed , but earnestly and effectually for amendment of life : and that upon two great and moving arguments : 1. your recovery and great deliverance calls for this from you , upon the accompt of common ingenuity and good nature , which obligeth a man to be observant and dutiful to his benefactor : god almighty is the greatest benefactor , and hath manifested himself such to you , upon a visible and eminent account ; this is engagement enough upon the account of common humanity , to be dutiful and obedient to him : when therefore you are at any time by the temptation of your own corruption , or by the sollicitation of evil persons , sollicited to evil actions : consider thus with your self , is this a becoming return to that god , that hath thus wonderfully delivered me ? is this the requital that i shall make to him for his mercy ? shall i please a vain lust , or a vain companion , and displease the great god of heaven and earth , that hath thus delivered me and done me more good , than all the world could ever do me , or than i can ever recompence ? do ye thus requite the lord , o ye foolish people , and unwise ? is not he thy father that hath bought thee ? hath he not made thee , and established thee ? deut. 32.6 . 2. this mercy calls for your obedience to god , in an eminent manner upon the account of common prudence and discretion ; the benefit of your obedience to him will be your own , your own happiness in this life , and in that to come : there is no greater moral security against future dangers and troubles , than obedience , and reformation of life upon great deliverances received , nor is there any greater invitation of new troubles and mischiefs , than ingratitude , disobedience , and great sins after great mercies and deliverances : there is a kind of certain and infallible connexion between great sins , after great mercies received , and great judgments to follow , ingentia beneficia , ingentia peccata , ingentia supplicia . again , as i have formerly told you , you do not know how soon you may stand in need of the same mercy , and goodness of god , which you have formerly found : you are never out of the reach of his power , and the necessity of his help ; what ever you do , therefore never disoblige him , by whom you live , and whose extraordinary mercy you may stand in need of , you know not how soon : there is nothing in the world doth more provoke god , than neglect , forgetfulness , or willful disobedience after signal mercies : these provoke the merciful god to a severity of the highest kind , because the sweetest and most obliging call of mercy and deliverance is neglected : read the first chapter of the proverbs attentively . and the merciful god hath given us a plain rule and method , how he may be served , obeyed , and pleased , he hath given us a plain discovery of his will in the scriptures of both testaments : read that often , you have it by you , and you need not go far to find what is your maker's will , and what that obedience is , that he requires as the return of this , and all other his mercies : yet i think it not amiss , to mind you of some particulars , that may be useful for you upon this occasion , and to direct you how particularly to improve it , and so order your future life in some measure answerable to it . 1. i would have you make it your first business after your perfect recovery , to consider the course of your life past , since you came to the age of discretion , and see what hath been amiss in it ; whether you have not neglected religion , and the duties of it too much , as prayer , hearing the word preached , observing the lords day , receiving the sacrament ; whether you have not been guilty of intemperance , excess of drinking , wantonness , uncleanness , idleness , mispending your time , and those supplies which have been allowed you for your maintenance ; whether you have not too much delighted in vain and sinful , and disorderly company , vanity and expence in apparel : and if any such , or the like faults have been , repent of them , be sorry for them , resolve against them ; and let the future course of your life be amended in relation thereunto ; i have before told you , that your heavenly father hath forgiven you , and i have forgiven you , neither do i mention these things to upbraid you for them , but that you upon the consideration of what hath been amiss , may be thereby the better enabled to rectify and set in order your future life : if this be done and practised , i will reckon your late sickness and distemper one of the greatest blessings that ever befel you . 2. i would have you always keep a habit of the fear of god upon your heart ; consider his presence , order your life as in his presence , consider that he always sees you , beholds , and takes notice of you , and especially whether you carry your self answerable to this great deliverance , it is one of those talents for which he will expect an account from you . 3. i would have you frequently and thankfully consider of the great love of god in jesus christ , whom he hath given to be the instructor , and governour , and sacrifice for the sins of you and all mankind , through whom upon repentance you have assurance of the remission of your sins and eternal life ; and frequently consider how great an ingagement this is upon you , and all mankind , to live according to such a hope and such a mercy . 4. i would have you every morning read a portion of the holy scriptures , 'till you have read the bible from the beginning to the end : observe it well , read it reverently and attentively , set your heart upon it , and lay it up in your memory , and make it the direction of your life ; it will make you a wise and a good man : i have been acquainted somewhat with men and books , and have had long experience in learning , and in the world : there is no book like the bible for excellent learning , wisdom , and use , and it is want of understanding in them , that think or speak otherwise . 5. every morning and every evening , upon your knees with all reverence and attention of mind , return hearty thanks to god for his mercy to you , and particularly for this deliverance , desire his grace to enable you to walk in some measure answerable to it , beg his providence to protect you , his grace to direct you , to keep you from evil actions , and evil persons , and evil occurrences , beg his pardon for your sin , and the continuance of his favour , always concluding with the lords prayer . 6. observe conscionably the lords day to keep it holy , avoid idle company , idle discourse , recreations , and secular imployments upon that day ; resort twice that day to the publick prayers and sermon , come early to it , be attentive at it , keep your eyes and mind from roveing after vain thoughts or objects ; and spend the rest of that day , that is free from necessary occasions , in reading the scriptures , or some good books of divinity . 7. once ever term at least come preparedly , and reverently to the holy communion , receive it with great reverence , and thankfulness , and due consideration of the end of its institution : renew your covenant with almighty god that you made in baptism , and to live soberly , righteously , and godly before him , and beg his grace and strength to perform it . and as those directions before , do more specially relate to almighty god , and your deportment immediately towards him ; so these that follow , more especially relate to your self and others , and your moral conversation : therefore , 8. be very moderate in eating and drinking , drunkenness is the great vice of the time , and by drunkenness i do mean not only gross drunkenness , but also tipling , drinking excessively , and immoderately , or more than is convenient or necessary ; avoid those companies that are given to it , come not into those places that are devoted to that beastly vice , namely , taverns and alehouses , avoid and refuse those devices that are used to occasion it , as drinking and pledging of healths : be resolute against it , and when your resolution is once known , you will never be sollicited to it : the rechabites were commanded by their father not to drink wine , and they obeyed it , and had a blessing for it ; my command to you is not so strict , i allow you the moderate use of wine and strong drink at your meals , i only forbid you the excess , or unnecessary use of it , and those places and companies , and artifices that are temptations to it . 9. avoid wanton and lascivious , speeches and company : read proverbs 2 , 5 , 6 , 7.9 . a whore hunts for the precious life of a man , and that vice brings a ruine with it to the body , soul , and estate : if you cannot conveniently contain your self in a single life , and be of competent health , marry , but with the advise and counsel of your father , while he lives . 10. be frugal of your time ( it is one of the best jewels we have ) and to that end avoid idleness , it consumes your time , and lays you open to worse inconveniences ; let your recreations be healthy , and creditable , and moderate , without too much expence of time , or money : go not to stage-plays , they are a most profuse wasting of time ; value time by that estimate we would have of it , when we want it , what would not a sick-man give for those portions of time of health , that he had formerly improvidently wasted ? 11. bee diligent in your study and calling ; it is an act of duty to almighty god that requires it , and it will be your wisdom and benefit ; it will be a good expence of time , a prevention from a thousand inconveniences and temptations , that otherwise will befall a man ; it will furnish you with knowledge and understanding , give you the advantage and means of a comfortable and plentiful subsistence , and make you a support , comfort and benefit to your friends and country . 12. be frugal in your expences , live within the compass of that exhibition , that gods providence and your father's abilities shall supply you withall ; it is enough to maintain an honest provident man , and ten times more will not be enough for a profuse mind : a frugal man will live comfortably and plentifully upon a little ; and a profuse man will live beggerly , necessitously and in continual want , whatever his supplies be . 13. in all your expences consider before hand : can i not be well enough without this that i am about to buy ? is there an absolute necessity of it ? can i not forbear 'till i am in a better condition to compass it ? if i buy or borrow can i pay ? and when ? and am i sure ? will this expence hold out ? how shall i bring about the next quarter , or the next year ? if young men would but have the patience to consider , and ask themselves questions of the like nature , it would make them considerate in their expences and provident for the future ; and these considerations will in a special manner concern you , in respect of your fathers great expences for you , which though i have forgiven , and forgotten , i would have you remember with gratitude and caution . 14. the vanity of young-men in loving fine cloaths , and new fashions , and valuing themselves by them , is one of the most childish pieces of folly that can be , and the occasion of great profuseness and undoing of young-men : avoid curiosity and too much expensiveness in your apparel : let your apparel be comely , plain , decent , cleanly not curious or costly ; it is the sign of a weak head-piece , to be sick for every new fashion , or to think himself the better in it , or the worse without it . 15. be careful what company you consort with , and much more careful what persons you grow intimate with ; chuse sober , wise , learned , honest , religious company , you will gain learning and wisdom , and improve your self in virtue and goodness , by conversing with them : but avoid debauched , foolish , intemperate , prodigal , atheistical , prophane company , as you would avoid a plague ; they will corrupt and undo you , they are a sort of the must pitiful fools in the world , and familiar acquaintance and conversation with them , will endanger to make you like them . 16. weigh and consider your words before you speak them , and do not talk at random or at a venture ; let your words be few , and to the purpose , be more ready to hear others than to speak your self ; accustom your self to speak leisurely , and deliberately , it will be a means to make you speak warily and considerately . 17. be very careful to speak truth , and beware of lying ; as lying is displeasing to god , so it is offensive to man , and always at the latter end returns to the reproach or disadvantage of him that useth it ; it is an evidence of a weak and unmanly mind . be careful that you believe not hastily strange news , and strange stories , and be much more careful that you do not report them , though at the second hand , for if it prove an untruth , ( as commonly strange stories prove so ) it brings an imputation of levity upon him that reports it , and possibly some disadvantage to others . 18. take heed what you promise , see that it be just , and honest , and lawful ; and what is in your power , honestly and certainly to perform : and when you have so promised , be true to your word . it is for the most part the fashion of inconsiderate and young-men , ( especially that run in debt ) they will with great asseverations , promise precise payment , at this or that day ; when either they certainly know they cannot perform , or at least have no probable assurance that they can do it ; and when their turn is served , they are as backward in performance , as they were before liberal in their promises . breach of promises and lying are much of a nature , and commonly go together , and are arguments of an impotent and unmanly mind . 19. beware of gaming , it is the suddennest consumption of an estate that can be , and that vice seldom goes alone ; commonly debauchery of all kinds accompanies it : besides it makes a man of a wild , vast and unsettled mind ; and such men are impatient of an honest calling , or of moderate or honest gain . 20. run not into debt either for wares sold , or money borrowed ; be content to want things that are not of absolute necessity , rather than to run upon the score ; such a man pays at the latter end a third part more than the principal comes to , and is in perpetual servitude to his creditors , lives uncomfortably , is necessitated to increase his debts , to stop his creditors mouths , and many times falls into desperate courses . 21. be respectfull to all , familiar and intimate with few , be grateful to your benefactors , especially to those , who under god , were instrumental for your good , in your late sickness , and return your thanks to them ; to your father that spared no cost for your recovery , to your doctor that was exceedingly diligent about you , to those that attended you in your sickness , to those that together with your father often prayed to god for your recovery , and for a blessing upon this affliction , whose names you shall in due time particularly know . but above all , to almighty god , who not only provided and blessed the means , but saved , and delivered you above means , and when means failed . 22. lastly , i shall conclude with one advice more , without the observance whereof my labour in writing this long epistle will be probably fruitless : be not wise in your own conceit , this is the unhappy error , and many times the ruine of young-men especially : they are usually rash , giddy , and inconsiderate , and yet extreamly confident of that which they have least reason to trust , namely their own understanding , which renders them most reserved from them that are willing and best able to advise them , impatient of reprof , love to be flattered , and so become uncapable of good and wise councel , 'till their follies have reduced them to extream straits and inconveniences ; suspect therefore your own judgment : advise often with your father , especially in all things of moment ; be glad of his councel , and be contented and willing to follow it , and to guide your life according to it ; at least 'till ripeness of age , observation , and experience , have enabled you better to advise your self : this is an easie , and ready , and cheap way of attaining wisdom , and avoiding of infinite inconveniences . and thus i have in this long epistle , given you the means how you may improve both your sickness , and recovery , to the glory of god , and your own benefit . i shall therefore conclude with two considerations , that may the more ingage you to this use of both these dispensations . 1. the danger is great , if afflictions make not a man more humble and dutiful , and the danger is yet greater , if great deliverances and mercies do not make a man more thankful and obedient to god ; because it is the most obliging method that the gracious god can use towards the children of men , for that end , in this life : and the neglect of that invitation , adds ingratitude and contempt to the neglect of it . 2. the benefit that you will receive by making a good use of these two dispensations , in improving your dutifulness and obedience to god , will be singular and excellent : 1. it will make you a wise man , by making you a good , and a religious man : believe it from your father , who will not deceive you , nay , believe it from a greater than your father , the very spirit of truth , who cannot deceive you ; the true fear of god , is the only true wisdom : read deut. 4.6 . job 28.28 , psal , 111.10 , prov. 1.7 . prov 9.10 . eccles . 12.13 , and very many more declarations there are of this great truth : 2. it will make you a happy man , it will give you the favour and love of god , which is better than life it self : you shall have his mercy to pardon you , his providence to protect you , his wisdom to direct you , his goodness to bless you , and to forgive , and forget whatsoever hath heretofore been done amiss by you : this will make all conditions comfortable to you , whether life or death , sickness or health : by this means you may be a comfort to your father , a support to your brothers and sisters , an instrument of good to your country , and attain an honest , credible , and competent subsistence in this world , and an everlasting inheritance of glory and immortality in the world to come . thus i have given you a large letter of sound and good counsel : set your heart to it , and observe and remember it : we see how unstable our lives are , you nor i know not how soon , either or both of us may leave this world : it may be , this may be the last paper of advice that your father may give you : but however it shall please god to deal with you or me , touching our continuance in this world , yet let me leave this with you , in the close of this letter : if i shall find that these directions are dutifully observed , i shall be ready from time to time , freely to advise and direct you ; and as i have passed by your former extravagancies , so i shall thereby have great assurance , that god hath blessed this visitation to you . but on the other side , if i shall find that you neglect my counsels , that you make light of them , that you still pursue those courses that will certainly be bitterness in the end , i must then tell you , i shall pray for you , and be sorry for you with my heart ; but i shall not easily be perswaded to give any more advices or counsels , where i find them despised or neglected . in this paper there are many things omitted , which might have been inserted ; but the constant reading of the holy scriptures will supply unto you that defect : i have chosen only in this paper to mention such things which are seasonable for you upon this occasion . god almighty hath not been wanting to you in admonition , correction , mercy , and deliverance ; neither hath your father been wanting to you in education , counsel , care , and expence : i pray god almighty bless all unto you . this is the prayer of , your loving father , matthew hale . finis . the conuerted mans new birth describing the direct way to go to heauen: wherein all men may clearely see, whether they shall be saued or damned. shewing the principall care, and vehement desire, which euery one ought to take, in seeking their saluation. with the spirituall battle betweene the regenerate man and sathan. heere is also layd open the true estate of the regenerate man, with the certainty of his saluation: with an excellent marke, to know the childe of god, which hath truely repented; and concluding with a right zealous and godly prayer, out of the pure fountaine of the holy scripture. dedicated vnto all the elect children of god, which truely repent. newly published by iohn andrewes preacher of gods word. being first seene and allowed. andrewes, john, fl. 1615. 1629 approx. 55 kb of xml-encoded text transcribed from 24 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2007-10 (eebo-tcp phase 1). a19522 stc 595 estc s116760 99851976 99851976 17273 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a19522) transcribed from: (early english books online ; image set 17273) images scanned from microfilm: (early english books, 1475-1640 ; 1126:10) the conuerted mans new birth describing the direct way to go to heauen: wherein all men may clearely see, whether they shall be saued or damned. shewing the principall care, and vehement desire, which euery one ought to take, in seeking their saluation. with the spirituall battle betweene the regenerate man and sathan. heere is also layd open the true estate of the regenerate man, with the certainty of his saluation: with an excellent marke, to know the childe of god, which hath truely repented; and concluding with a right zealous and godly prayer, out of the pure fountaine of the holy scripture. dedicated vnto all the elect children of god, which truely repent. newly published by iohn andrewes preacher of gods word. being first seene and allowed. andrewes, john, fl. 1615. [8], 39, [1] p. printed by n. o[kes] and i. n[orton], london : 1629. printer's name and publisher's name from stc. imperfect; tightly bound with loss of print. reproduction of the original in the princeton theological seminary. library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 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reviewed and edited 2007-02 pfs batch review (qc) and xml conversion the conuerted mans new birth : describing the direct way to go to heauen : wherein all men may clearely see , whether they shall be saued or damned . ●hewing the principall care , and vehement desire , which euery one ought to take , in seeking their saluatio● . with the spirituall battle betweene the regenerate man and sathan . heere is also layd open the true estate ●f the regenerate man , with the certainty ●● his salu●●ion : with an excellent marke , to know the childe of god , which hath truely repented ; and concluding with a right zealous and godly prayer , out of the pure fountaine of the holy scripture . dedicated vnto all the elect children of god , which truely repent . newly published by iohn andrewes preacher of gods word . being first seene and allowed . london : printed by n. o. and i. n. 1629. christian readers , i haue dedicated and directed this my booke vnto all you , the elect children of god , desiring through iesus christ , your health in the lord . gentle readers , or hearers , whosoeuer yee are , that are the children of god , vnto whom this my booke is dedicated : i desire you all , as good and ●ouing patrons , which shall eyther heare or peruse this my labour , to grant me these two requests : first , to beleeue , that in making it , i haue made it according vnto the truth , wherein i ayme not at mine owne profit , but at the setting forth of gods glory , the discha●ge of my conscience , and the benefit of you the children of my lord and sauiour iesus christ . secondly , to reade it attentiuely , with all sedulity ; and censure as you shall finde , accept as you like , and deale therein towards me the author , as god shall mooue your mindes . and with all , i most earnestly desire you , and euery one of you , tha● shall gather any spirituall comfort to cure your soules , out o● these my labours , to receiue my instructions willingly , treasur● them in your hearts carefully , an● meditate thereon zealously , tha● yee enter not into temptatio● carelesly . and further , i intirely beseec● you , to pray vnto our lord iesus christ for me , to giue me his grace , guide mee with hi● word , and direct mee by hi● holy spirit , that what i eythe● preach or write , i may both i● life and doctrine , expresse an● performe the same vnto my liu● end : that whilst i endeauour t● rayse others , i may rayse m●selfe from all my sinnes , vnto the glory of gods holy name , and the saluation of my owne soule , in the great day of our lord : and so doe for mee , an earnest repentant sinner , euen as you your selues , towards your selues , expect from iesus christ . vale in christo . yours towards you , as i would you should be for me ▪ iohn andrewes preacher of gods word , the contents of the booke . the first chapter entreteth of the principall care , zeale , an vehement desire , which ●uery one ought to take , in seking their saluation . p. ● the second chapter entreate● of the shortnesse and vncertainty of mans life , an● how it may be a motiue to induce vs to returne vnto t●● lord by repentance . p. 1● the third chapter describeth short and caelestiall view ●● the place whereunto wee a● called . p. 1● the fourth chapter entreateth of the spirituall battle , in which no doubt , but euery regenerate man oftentimes fighteth against sathan , before hee attaine eternall life . p. 16 the fifth chapter entreateth of the true estate of the regenerate man , with the certainty of his saluation . page 23 the sixt chapter sheweth an excellent marke to know the childe of god , which hath truely repented . pag. 33 lastly , a right zealous and godly prayer , taken out of the pure fountaine of the holy scripture . pag. 38 these parts are al● authenticall , an● exactly comprise in a short and compend●ous method ; briefly to be reade , that it may be effectually practised . the conuerted mans new birth : describing the direct way to goe to heaven . chap. i. this first chapter entreateth of the principall care , zeale , and vehement desire , which euery one ought to take in the seeking their saluation . there is nothing in the world that we ought so to affect and desire , as to seeke to haue our soules saued in the kingdome of heauen : and if there bee any thing in the booke of god , from the alpha of genesis , vnto the omega of the reuelation , that is able to draw a sinner vnto repentance , sure it is the remembrance of his saluation ; and as the lord of hosts hath drawne his sword by forraigne nations , shewing the miseries that are like to ensue vppon vs by reason of our sinne , and security : let vs now therefore , with all expedition , bestow our short and troublesome time in seeking our saluation , and with all humility returne vnto the lord by speedy repentance , for if we loose the life of our bodies , by defending the gospell , in seeking our saluation , wee may find it againe ; but if we loose our soules for want thereof , it will be irreuokeable , and neuer recalled againe : oh too too many now a dayes in this declyning age , seeme to bee carelesse of their saluation . and although england neuer liued so long in peace and security , nor the gospell neuer so generally preached amongst vs , yet i feare , neuer did men make so ill vse of so good a blessing ; miranda miserecordia , gods mercy is to be wondred at , that he hath spared vs so long ; it is his mercy , and nothing but his mercy , that wee are not consumed ; our sinnes is , in ultimo gradu , in the highest degree that may bee , so that laetantur cum malefecerint , they reioyce and take pleasure , when they haue done euill ; wherefore i doubt not , but the iniquity of the whole world is come to maturity , which causeth our sinnes to crye louder then the sinnes of sodome ; and ascend higher then the sinnes of niniuch . wherefore , if all our nauie were ready , all our ports fortified ; all our coasts guarded ; all our men strongly armed , and our land inuironed with a wall of brasse ; yet it is to be feared , that wee haue a traytor within vs , euen our long continued and vnrepented sinnes , that will draw gods vengeance vppon vs , and cause him to whet his sword , and vtterly confound vs , except wee repent . god would haue spared sodome , i● there had beene but twenty , nay but ten righteous therein : so no doubt , it is for some good peoples sake , that holds vp their hands like moses , and grieue for the sinnes of our time , like lot , that god hath spared vs so long . agayne , gods sword was once drawne agaynst niniueh , agaynst whom a fearefull doome was pronounced ; yet forty daies and niniueh shall bee destroyed . the king and the nobility , with all his subiects , presently fell to repentance : they fasted ; they prayed ; and incessantly with all humility humbled themselues in sacke-cloath and ashes , their sinnes cryed for vengeance ; but their repentance for mercy , their sinnes ascend vp to heauen , and clamours loud in the eares of gods iustice for vengeance , vengeance , o reuenge with vengeance . their repentance ascends higher , and cryes louder into the eares of gods mercy : good lord haue mercy , spare vs , o spare vs we beseech thee ; whereby we may see that god regards not the clamour of sinne , so much as hee doth the crye of a true repentant sinner . but england , o sinnefull england , there was neuer any nation in the world , that hath such store of heauenly manna , as his word , his will , his truth , his gospell , which wee haue receiued , iugentia beneficia , infinite benefits , much knowledge of the truth , so much preaching of the word , and so much glorious light of the gospell : and yet mirandum est degeneres nos , it is wonder , and a great wonder , that such a degenerate generation as this , such a corrupt and sinnefull nation as wee , should so liue in such a blessed and illuminated a time . but our sinnes , our sinnes , our vnrepented sinnes , are more then can bee numbred by any arithmetition , and greater then can be measured by a geometrition : as our a swearing and forswearing ; our b prophatning the lords sabaoth ; our c contempt of gods word ; our d couetousnesse ; our e drunkennes ; our f deceite ; our g whoredome , our pride , our vnthankfulnes , and our waxing worse & worse , with many moe , which crye to heauen for gods vengeance against vs. oh therefore let vs with all expedition seeke for our saluation by speedy repentance : let vs not onely wéepe , but powre foorth our teares for our sins like h dauid : wrestle with god like i iacob : crye like k esay : that our heads may be full of water , and our eyes a fountayne of teares , like l ieremiah : let vs be clad m in sacke-cloath like the niniuites : humbled vnto the ground n like abraham : mourne like a doue o with ezechia : rore out p our griefe with iob : powre out our soule q with hanna : rent our r hearts with the penitent ; lament with ſ peter : sorrow t with mary : and crye out with the u iewes ; men and brethren , what shall we doe to bee saued ? for there is nothing more needefull , then the saluation of our soules . the vehement desire of their saluation , caused the patriarks , prophets , and the saints of the old world , to long for , and desire that eternall , sweete , and most ioyful inheritance , regnum dei , the kingdome of god ; it caused abraham to forsake his a owne naturall countrey ; and his fathers house , and t● go● he knew not whither : it caused moses to forsake b aegypt , and refused to be called the son of pharaohs daughter : it caused toby , iob , elias , and paul , to wish to be dissolued , and to bee with christ . it caused the carelesse niniuites to beléeue c ionas preaching : the desperate souldiers to heare d iohns sermon : the obstinate israelites to heare e peters perswasion : the euenuch to giue eare to f phillip : cornelius the captayne , with a great multitude , to heare g peter ; and the macedonians to h continue paules doctrine vntill midnight . when iohn the baptist first preached , primitiua quidem ecclesia , the primitiue church did most clearely shine , in so much that i the kingdome of heauen suffered violence ; that is , there was such forwardnesse and zeale , in those that heard him preach , to procure their saluation , in the kingdome of heauen , that they stroue most earnestly to goe in ; and this affection our sauiour requireth , when he sayth , striue to enter in at the straight gate ; for dominus vobiscum dum vos cum domino : the lord is with you , while yée heare his voyce . the prophet dauid lamented that hée was so long kept from the ioyes of his saluation : woe is me ( sayth hee ) that i am constrained to dwell with mosech , and to haue my habitation among the tents of keder . and agayne , like as the hart desireth the water brooke ; so longeth my soule after thee o god : and agayne , hée sayth , that hee should vtterly haue fainted , but that hee did rest in hope of a better kingdome ; and beleeued verily in short time , to see the ioyes of his saluation , in the land of the liuing . and many others counted their country but a cursed vale of misery ; their worldly glory but vanity ; their dwellings but a prison ; their pleasure but sorrow , mourning and teares ; and all their doings were to this end that they might ioy in their saluation in the kingdome of heauen . chap. ii. the second chapter entreateth of the shortnesse , and vncertainty of mans life , and how it may be a motiue to induce vs to returne vnto the lord by repentance , because no man knowes the time thereof , nor when god will call him . all creatures waxe olde with this aged world ; although methusela liued 969. a yeares ; yet in our age if we reach to 80. it b is with sorrow and labour ; mans dayes are but a c span , saith dauid , and all flesh is grasse , sayth the prophet d esay : so that man is scarce entred into the world , but he is admonished to remember to depart out of e the same ; for as all the world is mutable , so of all the things in the world , man is most mutable , wee are all but tenants at will , and know not how long we shall remayne in this earthly tabernacle , and as our dayes are but short and euill , and many cut off f suddainly , that they haue scarce time to thinke on god , or once crye lord helpe me ; therefore we ought alwaies so to liue , that wee may euer g bee prepared for the lord. let the memory of death bee euer the looking-glasse of our life , and seeing the young must depart from the world as well as the old : let vs imagine that the spring of our dayes are past , our summer is spent , and that wee are arriued at the autumne , or fall of the leafe ; h so that in euery moment wee are in the waning ; the date of our poore pilgrimage almost expired , and the lamp of our liues lyeth twinckling vppon the snuffe ; our forces enféebled , our sences impayred , and on euery side , our tottering and ruinous cottage of our faint flesh , ready to fall . it were now high time , therefore , to leaue our owne wayes , and q with all expedition looke towards our caelestiall home ; lest wée bée like those which are tossed with many sturdy stormes , and cannot ariue at their desired port ; ride little way , but are much turmoyled . so , these that passe many yeares in their vnrepented sins , and purchase but small profit to salue their sicke soules , should haue a long lyuing in destruction , but a short life in r conuersion ; besides that , where sinne raignes there goes gods curse also : there is no peace to ſ the wicked . but howsoeuer , whether in youth , or in age , wée would leaue our sinnes , and returne vnto the lord by repentance , wee must know this , that it is not in our owne t power . no man can leaue his sinnes when he would ; nor no pope or potentate can pardon them but god : neyther is any u man capable of grace , necessary to saluation , before god cals him , as our sauiour sayth , no man can come vnto me , except my father draw x him . the labourer receiued his peny , as well that came in the last houre , as hée that came in the y first : and the théefe was saued , that was on the crosse : so that there is no time too late , in this life to repent , if wée repent truely , whensoeuer it shall please god to call vs , neyther any time too earely , if wée prepare our selues to leaue our sins , and come vnto him when hée calls vs : so that , whether it be earely , or late , wée must alwayes prepare our selues , to forsake our selues in our sinnes , and come at his calling . chap iii the third chapter describeth a short and caelestiall view of the place , whereunto we are called . we are not called vnto any earthly a tabernacle , but to the kingdome of b heauen , vnto that blessed c and euerlasting kingdome , vnto that celestiall and heauenly d ierusalem , that kingdome of f glory ; that throne of g maiesty ; that paradize h of pleasure ; that glory of god , and life k euerlasting , which was the first l of all gods workes and therefore it is most ancient . whose felicity cannot m bee imagined , neyther the blessings numbred , so incomparable as cannot bee equalled , and of such value as none can comprize it , so great as cannot be measured , and of such eternity , as neuer can be n ended ▪ the very name of heauen to all is louely , because it is a hauen o for rest ; a citty p for beauty , and a kingdom q for state : it is the harbour for the r iust ; the peculiar s people ; the regenerate t christians ; the u children of light ; the elect by gods praeordination ; where all are w kings , and heires with x christ ; inuested with y glory ; crowned with maiesty , cloathed z with security , decked with delights , replenished with pleasure , garnished with all graces , adorned with beauty , furnished with the best company , and flourishing with the flower of all nations ; it is desired of all , hoped for of many , but only enioyed of the best . and as heauen is out summum bonum , our chiefe good thing , so it is our terminus adquem the end of al our a preaching , the drift of all our b hearing , the fruite of all c our beleeuing ; the effect of all our d knowledge ; and the mayne poynt of all our profession , that wee may so liue , that wée may enioy , this blessed and euerlasting kingdome . chap. iiii. the fourth chapter entreateth of the spirituall battle , in which no doubt , euery regenerate man oftentimes fighteth against sathan , before hee attaine eternall life . sathan is euer quiet with the sinner , before hee feareth he shall loose him , but then hée séeketh by all meanes that possibly hée can , to attempt , peruert , and vtterly ouerthrow * him . moses was quiet , vntill hée beganne to deliuer the children of israel ; then●orah ●orah could say , a yee take too much vppon you : king dauid was quiet when he kept his fathers b sheep ; but after he fought for the church of god : then saul c could rise against him : saint paul was quiet , so long as hee was with the scribes d and pharisees , but afterwards hee had enemies enough : sathan tempted , and ouercame the perfectest , as e adam ; the strongest as f sampson ; and the wisest as g salomon : hee therefore that h standeth , let him take heed lest he fall , christ was no sooner baptized , and had fasted i forty dayes , but sathan could tempt him . and so it is with euery regenerate man , euen when hee is most weakest , then the diuell is strongest , and busiest agaynst him ; who daily laboureth to delude him with all manner of inticements : first , to delight in sinne : secondly , to consent : thirdly , to custome , and from custome to hardness of heart from hardnesse of heart , to boasting , from boasting , vnto desperation , and from desperation to damnation ; and thus by degrees , if sinne be not resisted , the diuell will labour to bring the sinner vnto destruction . wherefore wee must daily labour to preuent them by diuine meditations ; diuert them by feruent prayers , and correct them by sighes , and speedy repentance : for i holde those intisements , and vanishing thoughts , which many times passe through a regenerate man without approbation , not without suppression , to be properly nec mors nec morbus animae , sed deformitas , neyther the death , nor disease of the soule , but the deformity thereof , they are tela immisa , sathans darts , shot at vs , in corde , non excorde , in the heart , not of the heart : which the godly seeke , but giue no consent vnto , they are our crosses , but not our sinnes , they are but morbus mentis , the disease of the minde . those motions st. paul confesseth , the children of god , are neuer free from them : it is obserued in hierom , which hee bewrayes in many places of his workes , that his whole life , was in continuall war-faire with his lusts : it caused st. paul to crye out , to bee deliuered from the pricke of the flesh ; but the lord answered him , my grace is sufficient for thee , for my strength is made perfect in thy weaknesse . i hold these & such like temptations , to bee the battle which euery regenerate man fighteth agaynst sathan . for , where were a grace , if there were b no temptation ? where were mortification , if no lusts to c mortifie ? and where were d patience , if there were no e affliction ? if there were no motion to sinne , where were the battle , the victory , and the crowne wee shall obtaine , if wee haue no aduersary to striue withall ? the diuell , as hee is the prince of this world , so still he seeketh whom he may deuoure ; he himselfe is chiefe generall , and is alwayes the sore-man in the battle ; his lieutenants are fleshly lusts , which are in open war agaynst chastity : the sergeants of his band , are the cursed children of dacknesse , which are in continuall strife , agaynst the children of light : his common souldiers are the effects of the flesh , to fight agaynst the fruits of the spirit . and their armour is the brest plate of iniury , the girdle of falshood , the shoes of discord , the shield of infidelity , the helmet of mistrust , with the piercing darts of cruelty , the cannon shot of spitefull reproaches , the arrowes of flying slanders , and the frailty of the flesh , to peruert and vtterly confound vs , except wee preuent them by prayer and repentance . therefore , the children of god ought to put on gods armour , and manfully fight against the deuices of sinne , sathan , and all his detestable crue , before they can obtayne their spirituall inheritance in the kingdome of heauen : which weapons are able to ouercome the diuell , and all the lewd lusts of the world ; yea , and all the whole host of vices therein . our captaine and chiefe generall , in all our conflict , is the mighty a lyon of the tribe of iudah , the b prince of peace , the conquerour c of death , d heil , and e sinne : yea , the f great iudge of the world , and g bishop of our soules , christ iesus h our sauiour . and to resist the tyranny of the diuell , i it standeth vs in hand , to be also well and strongly armed , with the brest-plate of equity , the shield of vndoubted faith in christ , the helmet of assured hope , the shoes of knowledge and peace in the holy ghost , the girdle of truth , well buckled with patience , and constancy , the cannon shot of deepe sighes , proceeding from a true penitent heart , the arrowes of bitter teares , brought forth by remorse of conscience , and the two edged sword of the eternall word of god ; for , it standeth vs vppon , to keepe our continuall battle , ready and orderly ; to sight valiantly , hope assuredly , endure constantly , to march on charitably and cheerefully : to watch and stand fast in our fight , for the quarrell is gods , and the victory ours , euen the very saluation of our owne soules . if wée resist the diuell in the power of iesus christ , he will flye from vs : so often as wee resist him , so often we ouercome , it will make the angels glad , and glorifie god , which exhorts vs to fight , and helpes vs in our extreamity , and time of néede ; god beholds our striuing , and helpes vs vp , that we should not faint ; and will crowne vs with glory , and honour when we ouercome ; therefore , the greater our temptations are , the more noble must bee our resistance ; and the more godly our liues and conuersations are , the greater shal bee our crowne and glory , in the kingdome of heauen . chap. v. the fifth chapter entreateth of the true estate of the rege●erate man , with the certainty of his saluation . regeneration is our a new birth , whereby wee are borne , and renewed agayne b by repentance : and as the * merchants sold all that hee had , and forsaketh his worldly wealth , to gayne one precious pearle : so the regenerate man leaueth and forsaketh his sinnes , and all worldly vanities , for to obtayne eternall life : and doth not onely dislike and forsake his sinnes , but also from the tender bowels of his heart , incessantly , with all humility , powre out his c daily prayers vnto almighty god , to giue him his grace , to suppresse , and mortifie them ; and so sheweth the powre of gods grace , working in him . and by returning vnto god by his true repentance . god giueth him d a new heart , and a new spirit , ( not in substance or quantity , but in quality ) which is a true and faythfull witnesse giuing testimoney , not to god , for that it needes not ; not to others , for that it cannot , but to the man who hath it , for that it must ; of th● truth of those things which it knoweth to bee in him , concerning gods will , and his owne eternall wellfaire . seeing then a faithfull witnesse will not lye ; and the spirit of the penitent , testifie the truth of his repentance ; why may not he then , be as firmely perswaded of the certainty of his saluation : as his heart witnesseth the sincerity of his conuersion : yes surely , st. paul proues it , know yee not your owne selues , how iesus christ is in you , except yee be reprobates : wee may surely know , that if wee haue truely repented , and are heartily sorry for our sinnes , with a full and determinate purpose to continue in newnesse of life , that christ is in vs , if christ be in vs , then wee are in christ ; if wee bee in christ , wee cannot be condemned : for there is no condemnation to them that are in christ iesus . for , sinne legally considered is mortall , but a euangelically , is veniall , except the sinne against the holy ghost , mortall , by his owne merrit , but b veniall by chirst his mercy : mortall to the naturall vnregenerated man ; for hee d that beleeueth not , is condemned already ; but veniall to the regenerate though still sinne : by the couenant of grace , it dissolueth not the loue and league betweene god and man , and so is veniall , in all other sinne is mortall by his owne nature . agayne , by nature man and his flesh are all one , but by grace they are seperated : by nature when the flesh doth sinne , the man also sinneth , because hee is in subiection vnto it : but in the estate of grace , although the flesh be in him , ( and doe sinne , ) yet he sinneth not , because they are di●orsed a sunder ; for man assoone as hee is in the estate of grace , is newly married vnto christ : in this case , although the flesh beget sin , yet the regenerate man shall not be condemned . yet , one thing let vs consider , that he which a neuer doubted of his saluation , scarce euer beleeued to be saued ; for it is not euery little sob , or sigh , that brings repentance sufficient to please god , or a little while to crye lord helpe , lord helpe , i am a sinner , but god is mercifull , &c. and so lightly daube them ouer , as though gods mercy were gayned in a moment : let no man deceiue himselfe , it b will cost him many a prayer , and many c a teare , before he can be certayne or sure to haue pardon for his sinnes . for as no man can repent vntill hee know his sinnes , so no man can know his sinnes vntill hee search himselfe ; therefore you must with king d dauid , seach your spirits , and f examine your conscience strictly , trye it throughly , search it narrowly , to proue dilligently , who , and what manner of person yee are , and in what case yee feele your selues , to set , and know how deeply your conscience is wounded with sinne . and then , if you find g your wayes dangerous , and your case fearefull , you must thereuppon resolue to take a new course , and withal to seek how , and which way you may come agayne into a fauour with god : as dauid did , who b cryed vnto god agayne , and agayne ; and you must neuer leaue the lord , vntill you obtayne his * mercy , and fauour , that you may get some comfortable perswasion of gods loue in christ , for the pardon of your sinnes ; vntill you do so , you shall neuer c haue any peace , or quietnesse of conscience , nor any sound comfort of gods holy spirit in you . therefore , vnum necessarium , this one thing is necessary , whatsoeuer wee leaue vnknowne , let vs labour to know this , that wee are a the lords . qui christum discit , satis est si caetera nescit , he may without danger be ignorant of those things , that truely knoweth iesus christ . the best haue desired to make their saluation sure ; as i the vnworthiest of all other , do dayly labour to doe the same : dauid which knew that god loued him , entreateth to know it more , i know thou fauourest me ; yet hee cryed , dic animamcae , say vnto my soule . i am thy saluation . the scripture hath many proofes of the a certainty of our saluation ; and dauid would neuer pray for that which could not be : neyther would st. peter charge vs with a duty which could not possibly be performed : make your election sure ; which must bee done , by the true and proper worke of b faith , that giueth the true beleeuer a stedfast , and vnmooueable assurance of the loue of god , that hee may fully enioy the comfort of his saluation . and whereas st. paul sayth , know yee not how iesus christ is in you , except yee be reprobates ? here the apostle giueth vs to vnderstand , that all which beleeue , haue the spirit of discerning , to know certainely that they doe beleeue . and sheweth that , to prooue a mans selfe whether he be in the faith , which is to prooue whether christ bee in him , because the faith of which he speaketh , is that liuely saith , whereby christ dwelleth in our hearts . hee therefore that knoweth himselfe to bée in the true faith , knoweth christ to bee in himselfe : as st. paul sayth , i know whom i haue beleeued . and agayne , by this wee know , hee dwelleth in vs , euen by the spirit which he hath giuen vs : it is manifest that the property of true faith , guides the assurance of our saluation , and the greater our faith is , the greater is our assurance . and consequently the true beléeuer knoweth , and is assured of his election and saluation , for faith is the faith of gods elect : so many beleeued as were ordayned vnto saluation : and i am perswaded that neyther death , nor life , nor angels , nor principalities , nor powers , nor things present , nor things to come , shall bee able to seperate mee , from the loue of god. therefore the apostle was fully perswaded of his saluation : and agayne , henceforth is laid vp for me the crowne of righteousnesse : so the virgin mary called christ her sauiour ; and the théefe upon the crosse , sayd , lord remember me ; the like sayd st. paul , that christ gaue himselfe for me . if you bee demanded how long you may be assured of your saluation ; you may answer , so long as you haue truely repented , and continue in newnesse of life , your sure trust & confidence is , that god will neuer forsake them that put their trust in him : for euery one that beleeueth in him , shall not be ashamed . and this promise god hath made to all that beleeue in him : i will put my feare in their hearts , that they shal not depart from me : and agayne , there is no condemnation to them that are in christ iesus , because ( sayth the apostle ) they walke not after the flesh , but after the spirit . lastly , the most excellent faith , sheweth not it selfe most glorious , when wee haue most sence or feeling ; but rather when we feele , or discerne the contrary . iob , when he apprehended nothing but gods wrath and displeasure , euen then he shewed a most victorious faith , loe , though he slay me , yet will i trust in him : the like of iacob , in his tedious conflict , where hee sayd , i will not let thee goe , except thou blesse mee : and the woman of canaan , who although shee receiued diuers repulses , and earnest deniall , yet continued her suite , and is commended ▪ for her faith , by the author and finisher of our faith. to conclude , wee are not to build the assurance of our saluation , vppon our owne sence or feeling ; but vppon gods vnchangeable and gracious promises made vnto vs , in christ iesus . chap. vi. the sixt chapter , sheweth an excellent marke to know the child of god , which hath truely repented . he that hath earnestly repented , and is truely conuerted from his sinnes , hath this special marke in him : hee is none of those fruitlesse a hearers , barren beleeuers , vnregenerate knowers , or verball professors ; but he is the faithfull doer of the will and word of god. whosoeuer b keepeth gods word , in him verily is the loue of god perfected : hereby know we that we are in him , hee that abideth in god , ought also to walke euen as he hath walked : that is as st. iohn sheweth vs , euery man that c hath this hope in him , purifieth himselfe , euen as hee is pure : and seeketh d the present time to returne vnto the lord ; because hee hath a bleeding and a tender e heart ; it trembleth f at the word : it is pricked g when it is rebuked ; and inflamed with burning h zeale , when it is instructed . the regenerate man desireth nothing so much , as hee i desireth god ; therefore , he maketh himselfe k fit for him , l blessed ; the m friend of god , and doth count all things n but dung , that he may winne christ . hee reioyceth in o forgiuing them that hurt him ; and p loueth them that hate him ; and q rendreth good for euill , he dispiseth r none , but loueth ſ all , and is not rash in t words , but u reasonable , not hasty w but seasonable , not x grieuous , but gracious , not y prouoking , but z appeasing , not a offensiue , but to good b purpose : sober in c censuring , faithfull d in answering , milde e in reproouing , carefull in f defending , and fearefull of g offending , imitating the h godly , shunning the i wicked , imbracing the k vertuous , and flying l sinne : for the spirit of god assures no man m pardon of his sinnes , but such as be humbled for them , repent and n confesse them to god , leaue and forsake o them , and withall to become new p creatures , and walk in newnesse q of life . all those that walke in newnesse of life , are such as our sauiour christ called his mother , sister , q and brother , his r seruants , his friends , ſ his sonnes , and t his spouse . all those bee tearmes of loue , and that from christ himselfe , to requite the regenerate man , that returneth vnto him by vnfeigned repentance . non tam audire , quam obedire requirit deus , god regards more an obedient heart , than an attentiue eare ; what should i say more , seeing the whole course and cannon of scripture runneth that all christians in their returning vnto the lord by repentance should bee attents , vigilantes , u soliciti , instantes , seruentes , perseuerantes sine intermissione , that is attentiue , vigilant , carefull , instant , feruent , and perseuerant without intermission of the seruice of god ; that they may attayne , fontem vitae , radicem , prudentiae , coronam & plenitudinem sapientiae , gloriam & gaudium , quod est faelicissimum donum : the fountayne of life , the roote of prudence , the crowne and ful esse of wisdome , the glory and ioy of god , which is the most happ●est estate that can bee giuen vnto man , a blessed gift : who can desire more to mooue him to returne vnto the lord by repentance . a right , zealous , and godly prayer , taken out of the pure fountaine of holy scripture ; very necessary for all repentant sinners to vse daily vppon their knees , vnto almighty god. most gracious , high , a and most mercifull b sauiour ; as thou c art in promises true , in d workes holy , in mercies e rich , and f towards the penitent sinner most mercifull , haue g mercy vpon me , and indue me good lord with thy feare , with h sorrow of hearr for my sinnes , with i humility of minde , with a k true faith , and pure l conscience , that m i may ( by thy helpe ) seriously enter into my selfe , descend into my owne conscience , and make a true suruey of my inward man ; and withall helpe me n o lord , my o life to correct p my present sinfulnesse , erect my further weaknesse , and direct my future frailty , that i neuer fall againe into sinne , least i perish in my q wickednesse : behold , o sweete iesu r they creature , sighs after ſ thee , thou art my creator ; o make t me new againe , behold i u thy workman-ship crie vnto thee ; thou art w my life ; o quicken x me againe ; o lord my god y my light , whereby z i am directed ; haue a mercy vpon me ; o b defender of my life , my strength c and my comfort in the day of my d trouble , consider my e aduersaries , and deliuer me from that soule f dragon , that he neuer may deuoure me , who still seeketh to swallow me g vp , and would cause my sinnes to make a seperation between this vanishing estate of mine , and thine eternity ; h o therefore , holde him fast good lord , and bruise him in peeces , that i hee exercise not his deuises vpon me , and cast mee not off in the time of my age , now i am gray k headed , but bee thou l my strength , now my strength faileth me : and most humbly i beseech thee agayne , and againe , with sighes , groanes , and teares , to take away all my sinnes from me , that in all the rest of my life , my waies may be verity , and my m pathes piety : o let thy holy spirit n conduct me , and thy word direct me , that o i may forsake all my sinnes , whereby i may beginne to liue in thy p feare , proceede and continue in thy fauour , grow daily in thy grace , that i may ende , and liue with thee in thy glory , and so sweete iesus say , amen . finis notes, typically marginal, from the original text notes for div a19522-e330 ezekel 16. 49. 50. ionas 1. 2. ionas 3. 4. ionas 1. 2. a ieremiah 5. 7. eccles . 23. 9. b ierem. 17. 21. c iere. 6. 14. ieremiah 5. 3. d ieremiah 6. 13 e amos 6. 6. f esay 3. 10 , 11 , 12. ieremiah 9. 5. g ezechiel 6. 9. h esay 5. esay 29. 20. hab. 2. 5. h psal . 6. 6. i gene. 32. 24. k esay . 58. 1. l iere. 4. 19. m iohn 3. 6. n gene. 17. 18 ▪ o esay . 38. 14. p iob. 3. 24. q 1 sam 1. 10. r ioel. 3. 13. ſ mat. 26. 75. t luk. 7. 38. u acts 16. 30. acts. 2. 37. a gene. 12. 4. heb. 11. 8. b exod 2. 11. heb. 11. 24. c ionas . 3. 5. d mat. 3 5 e acts. 2. 37. f acts. 18 38. g acts. 10. 5. h acts. 20. 7 i mat. 11. 12. luke . 13. 24. 2 chro. 15. 2. a gen. 5. 27. b psal 89. 46. c psal . 39. 5 , 6. d esay 40. 6. e eccle. 40. 1. ●● . f gene. 7. 11. gene. 19. 24. exod. 14. 27. num. 21. 6. num. 16. 31. acts 12. 23. luke 12. 20. acts 5. 10. iudg. 3. 21 , 22. 2 sam. 3. 27. g esay 55. 6. iere. 25. 15. gal. 6. 10. heb. 3. 7. 15. psalme 95. 8. h psalme 89. 46 q psalme 77. 6. prouerbs 8. 1. r wis . 4. 8. 9. prouerbs 16. 31 wisdome 17. 10 ſ esay 48. 2● . prouerbs 28. 1. t lam. 5. 21. iere. 31. 18. 2 tim. 2. 25 , 26. u psal 49. 7 , 8 acts. 4. 12. hos . 13. 4. psal . 32. 1 , 2 , 3. math. 1. 21. luke . 5. 11. psal . 3. 8. iohn 15. 16. iohn 1. 29. acts 10. 43. psal . 17. 7. daniel 9. 9. hosa 14. 34. luke 2. 30 1 tim. 1. 15. luke 24. 47. 1 iohn 1. 7 psalme 4. 8. 1 iohn 3. 5 , 6. psal . 51. 12. 14. iohn 6. 93. esay 45. 15. psalme 79. 9. luke 1. 17. iohn 4. 9. x iohn 6. 44. y mat. 27. 38. a iohn 7. 37. b mat. 2● . 14. c ● peter 1. 11. d luke 24. f reue. 21. 11. g reue. 22. 1. h reue. 2. 7 k iohn 17. 3 l genesis 1. 1. psalme 33. 6. psalme 136. 5. acts 14. 15. reue. 14. 17. m 1 cor. 2. 9 esay 64. 4 psalme 31. 20. n danel 7. 14. luke 1. ●3 . daniel ● . 44. o ma● 11. 28 , 29. iere ▪ ● . ●6 . p 〈…〉 2● . 2. q ma● 16. 19. r exodus 6. 3 ▪ s 1 peter 2. 9. t titus 2. 14. 2 cor. 5. 9. u luke 1. ●9 . iohn 1● . 8. 12 ▪ iohn 9. 5. iohn 1. 9 iohn 11. 12. 35. iohn 12. 36. ephe. 5. 8. w mat. 25. 34. x gala. 4. 7. y rom. 8. 17. rom. 9. 13. z 2 tim. 4. 8. 1 peter . 5. 4. a 1 cor. 1. 21. esay . 2. 5. ma● . 16. 15. b psalme 95. 8. ioshuah 8. 4. 1 samuel 12. 14 c rom. 10. 17. mat. 13. 4. mat. 4. 39. luke . 8. 8. mat. 16. 16. 17. iohn 6. 65. d 1 iohn 5. 20. gala. 4. 9. * 1 peter 5. 8 a number 16. 3 ▪ b 1 sam. 16. 11. c 1 sam. 17. 50. 1 sam. 18. 11. 29 d acts 9. 1 , 2. acts 22. ●● . 34. e genesis 3. 6. f iudges 16. 1● g 2 reg 11 h 1 cor. 10. 12. i mathew . 4. 1 ▪ luke 4. 1. marke . 1. 12. 1 peter 5. ● . a timothy 2. 9. b iames 1. 14. c romans 8 13. d colosians 3. 5 iob 2. 10. e psalme ●19 . 71 1 peter 5. ● . ephesians 6. 11 , 12 , 13 , 14 , 15 , 16 , 17 a 〈…〉 . 5. 5. b 〈…〉 c 〈…〉 d 〈…〉 e 〈…〉 f g●●e●●s 〈…〉 g 〈…〉 2. 2● . h mathew 1. 21 i 1 timothy 4● 〈◊〉 acts 5. 31. a 2 cor. 5. 17. gala. 7. 15. b acts 11 ▪ 18 ▪ 2 k●n●s 17 13. ho●ea 14 ▪ 1. ierem. 18. 11. ezekel . 18. 21. 22. 23. ierem. 25. 5. mat. 3. 2. 6. 8. ierem. 36. 3. mat. 4. 17. luke 13. 3. acts 2. 38. luke 24. 4. acts 17. 30. 1 peter 3. 9 * mat. 3. 2. 6. 8. c mat. 15. 22 23 24 ▪ 25. 26. 27. 28 mar. 7 25. 29. 27. 28. 29. 30. 2 samuel 24. 20 romains 12. 12 d iohn 5. 6. ro●a●s ● 4. gal●● 16. ●●hesians 4 1. prouerbs 14. 7. 2 cor. 13. 5. romans 81. iohn 5● . 24. a esay 59. 2. luke 13. 3. nahu . 2. 25. b esay 1. 18. iohn 5. 8. d iohn 3. 18. rom. 7. 5. 6. a iere. 20 14. 15. psalme 22. 1. ionas 2. 4. mark. 9. 24. psalm 77. 6 psalme 42. 11. psal . 51. 10. 12. b luke 18. 1. rom. 12. 12. colo. 4. 2. c iames 4. 9. deut. 1. 45. gen. 37. 34. 35 2 king 20. 1. 2. 3 mat. 26. 75. 2 king. 22. 11. 19 psalme ▪ 30. 5. d psalme 77. 6. psalme 119. 59. f 2 cor. 13. 5. lamen . 3. 4. psalme 4. 4 g psalme 77. 6. a pro. 3. 3 , 4. iudges 6. 17. b psalme . 51. * exod. 20. 6. exod. 22. 27. c pro. 15. 13. 2 cor. 1. 12. romans 5. 1. acts 20. 26. 1 pet. 3. 15. 16. 21 psalme 30. 2. 3. a gala. 4. 9. 2 timothy 2. 19 romans 11. 2. colo. 1. 10. hosea . 6. 6. psalme 35. 3. a iohn . 19. ●5 26. 27. rom. 8. 9. 15. 16. psalme 31. 1. iob 13. 25. 26. gala 4. 5. 6. 7. iohn 4. 15. 16. 17 1 iohn 2. 28. psalme 35 9. 2 peter 1. 10. b heb. 11. 1. 5. 6 mat. 9. 29. dan. 3. 17. acts 15. 9. 1 peter 1. 9. 2 cor. 13. 5. 2 timo. 1. 12. 1 iohn 3. 24 : 1 peter 1. 7. 8 9 acts 13. 48. ●om . 8. 38. 39. 2 timoth. 4. ● luke 1. 47. luke 23. 43. gala. 2. 20. phil. 1. 2. 3. rom. 9. 33. iere. 32. 40. rom. 8. 1. iob 13. 15. gene. 32. 24. hosea 12. 4. mat. 15. 28. heb. 12. 2. mat. 13. 14. a mat 13. 19. 29 b 1 iohn 3. 5 c 1 iohn 3. 2. d psalme 95. 8. e psalme 51. 17 f psalme 51. 4. g acts 2. 37. h psalme 69. 5. iohn 2. 17 psal 119. 139. titus 2. 14. i 〈◊〉 55. 6. 26. k 1 iohn 3. 3. l rom 4 7. 8 m esay 41. 8. wisdome 7. 27 iohn 15. 14. 15. n phil 3. 8. o rom 12 19. 20 p mat. 5. 44. q rom. 12. 19. r pro. 14. 21. ſ romans 12 10 t eccle. 5. 1. u pro. 10. 32. w pro. 18. 13. x pro. 25 11 y prouerbs 15. ● ▪ z pro. 12. 19. a iudges 8. 3. b psalme 30. 1 c prouerbs 15. 1 d gala. 6. 1. e psal 119. 1. f psal . 39. 1. g 1 cor. 11. 1 h pro. 4. 14. i psal . 5. 9. k 1 pet. 3. 9. l iames 4. 9. 1 peter 5. 5. m luke 13. 3 n 1 iohn 1. 9 o ephe. 4. ●4 1 pet. 1. 2. 3. gala. 6. 15. 2 cor. 5. 17. p rom 6. 4. acts 3. 26. gala. 5. 16. ephe. 4. 1. 1 ioh. 2. 3. 4. 5. 6 1 peter 2. 9. 10 11. 12. 13. iohn 3. 16. acts 20. 21. q mar. 3. 35. q mar. 3. 35. r romans 6. 18 ſ iohn 15. 14. 1 t can. 5. 1 u psal . 130. 3. psalme 143. 2 daniel 9. 7. 8 luke 21. 26 marke 24. 24 mich. 6 6. rom. 11. 25. romans 12. mat. 10. pro. 4. 13. ecces . 2. 15. notes for div a19522-e5390 a ●s ; ay 57. 15. marke 5. 7. psalme 86. 5. b psalme 143. 9 psalme 86. 15 c 1 tim. 4. 10 mathew 1. 21 d psalme 86. 5 number 23. 19 e esay 6. 3. f psalme 130. 7 romans 10. 12 g ezekel 18. 21 hosea 6. 1. ieremy 18. 18. h psalme 2. 11 i psalme 51. 17 k psalme 23. 4 l 1 peter 1. 9. acts 15. 9. acts 15. 9. m roman . 3. 18 n cor. ●● 3. 5. o psalme 70. 5. psal 109. 25. ● p iohn 5. 16. 40. q psal 94. 23. r wis . 16. 21. ſ psalme 42. 1. 2 t gene. 1. 26. genesis 5. 1. wis . ● . 23. u psalme 28. 1. psalme 5. 2. w iohn 14. 6. iohn 11. 25. x psalme 7. 1. psalme 99. 8. 9 psalme 18. 1. y iohn 1. 4. 1 iohn 1. 5. 7. 2 samu. 22. 20. iohn 8. 12. iohn 9. 5. z luke 1. 79. a psalme 51. 1 b psalme 22. 19 c exod. 15 2. 2 sam. 22. 3. iob 9. 19. d psalme 59. 16 e psalme 25. 19 f reue. 1 2 3. g 1 〈◊〉 5. 8. h 〈…〉 2. i 〈…〉 k psalme 71. 16 l 2 samuel 22. 3 iob 9. 19. exodus 15. 2. m psalme 86. 11 n 1 cor. 3. 10. o iohn 1. 1. p psalme 2. 11. 1 peter 1. 17. the lord's arm stretched ovt in an answer of prayer, or, a true relation of the wonderful deliverance of james barrow, the son of john barrow of olaves southwark, who was possessed with evil spirits near two years the diversity of means used, with the way in which he was delivered / published by me, john barrow. barrow, john, 17th cent. 1664 approx. 48 kb of xml-encoded text transcribed from 11 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2004-03 (eebo-tcp phase 1). a31092 wing b965 estc r30215 11270844 ocm 11270844 47211 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a31092) transcribed from: (early english books online ; image set 47211) images scanned from microfilm: (early english books, 1641-1700 ; 1454:2) the lord's arm stretched ovt in an answer of prayer, or, a true relation of the wonderful deliverance of james barrow, the son of john barrow of olaves southwark, who was possessed with evil spirits near two years the diversity of means used, with the way in which he was delivered / published by me, john barrow. barrow, john, 17th cent. 20 p. [s.n.], london printed : 1664. wing gives author's name as james barrow. includes: a true relation of the wonderful deliverance of hannah crump ... who was sore afflicted by witchcraft (p. 17-20). reproduction of the original in the harvard university library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng barrow, james, 17th. cent. spirit possession. witchcraft -england. 2003-09 tcp assigned for keying and markup 2003-09 aptara keyed and coded from proquest page images 2003-10 judith siefring sampled and proofread 2003-10 judith siefring text and markup reviewed and edited 2003-12 pfs batch review (qc) and xml conversion the lord's arm stretched ovt in an answer of prayer : or , a true relation of the wonderful deliverance of james barrow , the son of iohn barrow of olaves southwark , who was possessed with evil spirits near two years . the diversity of means used , with the way in which he was delivered . published by me , iohn barrow . o thou that hearest prayer , unto thee shall all flesh come , psal. 65. 2. he will regard the prayer of the destitute , and will not despise their prayer , psal. 102. 17. and all things whatsoever ye shall ask in prayer , believing , ye shall receive , mat. 21. 22. london , printed in the year , 1664. the preface to the reader . christian reader , many may be ready to judge , that this wonderful and merciful manifestation of god's power and goodness in the delivering my child from so great an evil , doth arise rather from ostentation , than from any real cause i had to publish the same : for i know , that it was in all ages , the design of satan to put an odium upon the best of works that have been done in the world . hence it was said of christ , that he cast out devils by beelzebub , the prince of devils , that by that means the iews might hide from the eyes of the people , the goodness and power of god , which was plainly seen in what christ did . things of this nature will not pass without censure . such is the reigning power of satan in the hearts of many at this day also , that a work of this kind will by them be stigmatized , and the persons also that god made use of as instruments in his hand to do it . i therefore thought it meet , to give the reader to understand , that my end , in the publishing of what god hath done for me , in taking my child out of the hands of satan , is not the lifting up of my self , nor those men that wrestled with the lord for me ; god who knows the secrets of all hearts , knows it : but that he alone might have the glory and praise of so great a mercy , to whom i desire to give it , and to no other but him alone , which is the main reason why i make the world acquainted with it ; for should i conceal so great a mercy , it would be ingratitude in me . another reason that hath induced me to publish what hath been the lords doings , is , that others might be stirred up to praise the lord with me , who is a god hearing prayer ; of whom we may say , as once moses did , who is like unto thee , o lord , amongst the gods ? who is like unto thee , glorious in holiness , fearful in praises , doing wonders ! exod. 15. 11. for surely it would not only be ingratitude in me to the lord , to conceal a thing of such weight , but it would accuse me of want of love to other christians , who may thereby be not only occasioned to praise the lord , but encouraged to seek the lord in all their straits , forsaking those vain , if not wicked proceedings of some , who by charms , think to deliver from the power of the devil , as will appear in the following discourse : for i my self indeed , being no otherwise , nor no better informed , endeavoured the help of my child by such means , as i have now cause to repent that ere i made use of them ; but the lord was pleased at length to let me see my folly therein , after i had spent and wasted that little estate i had , as is well known to many : therefore what ends i should have in what i do , may be easily discerned by the wise. i know there are some tongues that will not be wanting to sander me and my child with dissimulation , though it is well-known by many it was no such matter , neither can it be in reason so judged ; seeing there was no profit made thereby , but as i said , it was to the impoverishing of me and mine . whatever is said by any , shall not i hope trouble me , i having a good conscience . i bless the lord my child is now well , and hath continued so ever since the lord was sought to . blessed be the lord ; let all his saints bless him with me . john barrow . the lord's arm stretched out in an answer of prayer , &c. in iuly , 1661. was the beginning of the lamentable and deplorable trouble of my poor child , who was then taken ill after this manner following . his mother , my wife , bad him read his book , which he did ; and after he had read a chapter , he was taken with a violent burning , so great , that we thought it would cost him his life . in this condition he continued about a week , at the end whereof , being on his legs again , he would walk up and down the room , throwing his hat from his head , laying his hands under his belly , and screeking out lamentably , forty times in a day or more ; this lasting some eight or ten dayes , he was afterwards taken in another manner : as he walked about the chamber , there was heard a croaking in his throat , very strange to them that heard it , which continued eight or ten dayes , or thereabouts . suddenly after this there appeared rats to him , and cats with rats in their clawes , dancing them sometimes coming ( as he said ) with glasses of sack in their clawes , and pasties , offering them to the child , but he refused to receive them , and threw things at them ; then they would demand his soul , bidding him give it to the devil , but he refused to condescend to them . they told him when his father and mother was gone forth , they would come and dine with him at the long table ; after which time he could neither eat nor drink , except he did first go behind the door and sing , with his hat off ; otherwise what he eat or drank would not go down , but endanger the choaking of him . suddenly after this , he was taken above thirty times in a day both lame , dumb and blind , continuing so for a time . after this , i no sooner went out about my imployment , ( which lay abroad ) but he would be cast upon the ground with a great force , insomuch that i could not otherwise conclude but it must be done by the malice and power of the devil . when he was upon the ground he would strike himself upon the face with all his force , to the great amazement of the spectators , which were several friends of mine that came to see my child , hearing what condition he was in , by reason of whose coming , as we supposed , he was changed into divers and several actions ; for the more they came to see him , the more his fits came upon him , which we perceiving , desired them to forbear coming ; they did so , and then his fits abated . after this he was confined to a certain stool that was in the house , insomuch that if any one else did sit down on that stool , he would be thrown flat on the ground , as it were dead , and not arise as long as any one else did sit on the aforesaid stool . at a certain time going to a neighbours house he carried this stool with him , because he could sit upon no other ; some friends and acquaintance of mine being desirous to see the boy , came to my neighbours house where he was ; they were no sooner come in but he fell into the same fits , using the same action as is above related : at the end of which fits , he said he would go home to dinner , which accordingly he did , and at his going , he bad that none of them should sit upon his stool , if they did , he told them he should know it . the boy being at home at dinner fell down flat on his back , spreading his arms much to my admiration ; but suddainly he got up and said , i know that some body hath sat upon my stool . when he was about to eat ( according to his accustomed manner ) he went behind the door to sing , but said he , i will not sing , ( at which time he was like to be choaked with his food ) as he often would say , but till he did sing he could not swallow one bit . after he had ate he went again in haste to the neighbours house , where my friends were still waiting for his coming ; as soon as he came , he told them , that some of them had sat upon his stool ; they seemingly denyed , but he confidently affirmed , they did ; which at the last , they that sate thereon did confess , and wonder how he should know it . after this he would walk up and down in a frantick manner with a hammer in his hand , often calling upon four persons , viz. sam. man , iohn same 's , mol williams , mary prett ; saying , mary , o mary , o brave mol , i 'll fit you mol , often throwing the hammer behind the door : thus he continued part of the day calling over the aforesaid names . many asked me when they heard him , whether i knew any such ? my answer was , i knew none but i supposed they were such canting names suitable to him that taught him , and caused all the rest of his troubles . at another time as he was sitting at a table , he had gotten paper , a pen , and ink , and a pin ; i seeing him have a pin , ask him , what he would do with that pin ? he answered not , but hung down his head as though he had been ashamed ; i then spake hastily to him , and took the pin from him , at which he fell a crying ; with that i asked him again , what he would do with that pin ? then he asked me , whether god were not above the devil ? i said , yea , god is above the devil , he told me then , he must write down that : i would not be so put off , but would know what he would do with the pin , but no answer could i get for a while , at length he told me there was a young man , that prayed with him , and told him , that if he would go with him to such a place in the country , that then he should be well . this was all i could get from him , supposing these put offs were of the devil , who would not suffer him to tell me what he would do with it . at another time he sate with his legs across ; i went to him and pulled his legs asunder , with that he fell a screeking out , and called for his mother to pull off his hose and shoes , which she did , and found his legs and feet so cold , that there was no heat at all to be felt in them ; my wife then applied some warm clothes to them , but the boy seemed to be in extream torture , crying out in a very lamentable manner for three quarters of an hour , o what shall i do ! o what shall i do ! &c. at last he called for his hose and shoes to put them on again , but could not by reason of the pain he was in ; but so soon , as by our help , they were got on , he presently was well , and leaped up and down the room as at other times . at another time as he was sitting in the yard on a block , a rat did appear to him ( as he said ) unto which he was heard to say , satan , thou must be burned in hell fire , and all that do obey thee , often rehearsing these words : and further said , that christ was manifest to destroy the works of the devil . neighbours coming in , and hearing these sayings , and seeing his actions ( for he sate fillipping with his fingers ) did very much wonder at it . he said moreover , the rat told him he must go up stairs , and play with his pretty rat there ; and up stairs he would often go : he also had a little box with single money in it , which would sometimes be forced out of his hand , which he would strive to take up often , repeating these words , i will not sing , i will not sing , but could by no means take it up , except he did sing . he had many times very strange actions , sometimes after this , and sometimes after that manner , as running up and down the house with his hands to his ears , and hopping , as though he were mad : sometimes he would sweat very much ; and sometimes he would labour and strive , as if he had been ready to be choaked , with some thing that did rise in his throat : sometimes he would be confined to a place where my servants were at work , in which place he would lye down with his back upon a board , stretching forth his arms , and beat himself on the face and head as hard as he could ; and this he would do often in a day , rising very much like a changling . diverse times as we did walk abroad together , he would be taken with lameness , his limbs hanging down , insomuch that i was forced to bring him home in mens arms : sometimes he must be drawn behind a door in a chair , and there be forced to sing , &c. one thing more is very observable , that when i did set him to read , he could not utter the name of god , nor of christ , but any other words he would speak very well . moreover , if any other did take the bible , and mention the word god or christ in his hearing , he would roar and cry , making a hideous noise . in this great extremity , i knew not otherwise what to do , but to apply my self to physitians and astrologers , and such-like men , for help , but could meet with none from them ; at length after i had made use of them , one iohn hubbard was commended to me , and he and another with him came to my house ; i asked him , whether he could do my child any good ? he said , yea , he was not the first that he had medled with in that condition , for he told me that he was bewitched : i asked him what i should give him ? he said , he must make no bargain , for the witch had power over him to come again : yet notwithstanding , he went on , and used many fopperies and charms , as hanging papers about his neck , and putting quils under the door , with quick-silver , and such kind of stuff , which did him no good , and so i told him , he coming often to my house ; then he told me he must use some stronger means , and that he had learned more experience ; thus he kept me in suspence half a year : after this he would have the boys hair cut off from his crown in a round circle , also the nails of his fingers and toes must be pared , then he must go to an oaken-tree , and the boy with him , three or four miles off , taking some oaken boughs home with him , which boughs he put to the soals of his feet , and some about his belly , and other places about the house ; the boy must sleep with them all night , and then take them off the next morning , then he must go to the tree again , taking with him a mallet and an augor , and a wooden peg , and a hammer ; the augor was to bore a hole to the heart of the tree , the hair of the boys head , and the paring of his nails , were to be rapped up in a paper , and rammed into the hole he had made , and the peg was to keep it in ; which did signifie , as he said , that the witch would be forced to come every morning and evening to that tree , and that would weary her , and then she would come and compound with him : he said moreover , the witch did come to him , and askt him , why he did torment her so ? but my child being never the better , i seeing all was but a cheat , i left him . after all this , i used the advice of doctors , astrologers , and apothecaries , from whom he took physick ; and at last there was something came up in his throat , which made him vomit , to the sad admiration of the beholders , which held him about three quarters of an hour , and at last he gave a groan , and a great deal of water came forth of his mouth , and nothing else as we could see : at length he came to himself , and continued well for about three months . the boy desiring to go forth to be apprentice , i accordingly provided him a master , with whom he was near half the three months that he was wel : but being at a certain time in his masters garden , his fellow apprentice being there with him , he told him , that he knew he should be mad ; his fellow apprentice asked him why he said so ? he told him that a rat appeared to him often times : the next day , about the same hour , as near as could be computed , the rat entered into him ; the news was sent to me , which was very unwelcome : i went the next day and found him in bed , looking and acting like a changling , i caused him to rise and put on his clothes , and a very good dinner was provided , but not a bit could he eat : his master desired me to take him home with me , lest he should be starved ; which accordingly i did , and then he did eat . in a short time after i carried him to his master again , but nothing he could eat there ; his master then brought him to me again , and told me , he knew not what to do with him : his master was no sooner gone , and left him with me , but the boy turned his face to the wall , and whispered , and straightway came to himself , saying , how came i hither ? i thought i had been at work . then i counselled him to be a good boy , and go home to his master , and shew himself a wise lad ; he then went home to his master , and fell to work , but that lasted not long ; at length his master was very hasty with me , still asking me what he should do ? but i could not well tell , neither could he , which caused a difference between us ; but at length his master told me , that he heard of a man which came from ireland , that cured all diseases ; which i did not believe , because he was a roman catholick ; yet nevertheless , he perswaded me to carry the boy to him ( his master being a traveller , and acquainted with the catholicks ) which i did , and was no sooner come , but they pulled out their crosses , and put them behind the boys head , which the boy not seeing , fell a roaring ; they conceiting it was the devil that roared at the cross , as at a thing he could not endure . forthwith my self , the boy and his master must go before the lord abony , we coming before his lordship , one of his servants drew forth a cross or crucifix ; at which the boy roared as abovesaid ; i told the lord abony i would relate the heads of the boys trouble , but that i feared neither my memory nor his patience could bear it . he bad me go on and he would hear me ; then i declared to him the whole matter , which after he had heard , he gave me a ticket to carry to the aforesaid gentleman at his lodging ; but things falling out contrary to our expectation , he being at that time at st. iames's , we went thither , found him and presented the ticket to him , which when he had read , he had me bring the lad into the queens chappel , there being more than 500 impotent people , as dumb , lame , blind and the like , yet he medled with none of them , onely read his ave-maries , creeds and the like . then he called for a pot of holy-water , as they call it , and kneeled down with his friars , and rising up again , he called for a ribband , brimstone and a candle , the ribband he tied in three knots about my boys neck , then takes a piece of paper and burneth the brimstone under his nose , speaking several words in latine three times over ; the boy all this time roaring and stamping at their altar , being so outragious that three or four men were fain to hold him , and as much as they could do . there were several countesses , ladies and gentlewomen ( as i supposed them to be ) who beholding the boy , wept sorely . the place being very full of people , this thing was soon blazed all about westminster ; forthwith the boy spake , who had been dumb ten or twelve days before . then the gentleman asked the boy what he did see ? who replied , a rat. he asked him which way the rat went ? the boy said , towards the priest. with that the lord abony presented the boy to me , and bad me bring him in at another door , which i did ; many friars flocking about me , bad me make the boy a catholick : i told them i was not such a fool as he that was at their altar , who promised them that if they cured him of his stuttering speech , he would become a catholick . then they asked me what the boys name was ? i told them , iames. they said to the boy , iames , pray to st. iames. i asked them what rule they had in scripture for that ? they told me in the time of the law angels did worship the patriarhs . i told them those were but salutations , and desired them to turn to the revelations and read that passage between iohn and the angel ; when iohn would have worshiped him , the angel would not suffer him , but said , see thou do it not , for i am thy fellow servant ; worship god. then they urged the sayings of their fathers , as they call them , which is their usual way , leaving the scriptures . i told them if they would stick to the scriptures , i would confer further with them , but they would not ; so we ceased . but to proceed , by that day seven days the boy was as bad as before ; but in the mean time there was great joy amongst them , they supposing they had wrought a miracle . priests and jesuites , &c. came to see the boy , bringing their crosses , holy-water and ribbands , which the boy mocked at , holding his two fingers across , and laughing at them . one of them endeavoured to put a ribband about his neck , but the boy would not let him ; which when he saw , he swore , damn him , and fell a cursing . but afterwards they hearing the boy was as bad as ever , their joy was turned into mourning . the lord abony sent for me , but i denying to come , he sent for me again by one of his chiefest gentlemen , to desire the boy might come again to the priest , that he might touch him once more ; at which i gave him a flat denyal , and told him that i had no faith in the thing when i was at their altar . the boyes master being desirous he might go again to the priest , sent for him ; i could not deny sending the boy to him because he was his apprentice , but sent him : his master sent me word he would carry the boy to the gentleman again , for said he , if he do him no good , he can do him no hurt . i asked counsel of some friends what i should do in this matter ? they said , 't were good i should see what became of the boy , and to let him try what good could be done him . whereupon i did go , it being the first day of the week , a coach was provided , and we came to the gentleman ; coming into the room where he was , he looked on the boy as he used to do , then opened his book and read prayers , calling for a ribband , brimstone , and a candle as he had done before , with his holy-water , throwing much of it at the glass window ; the boy all the while roared , making a hideous noise , stamping with his feet , having a croaking in his throat contrary to nature ; he using his stuffe as aforesaid , the boy groaned , and then spake to their great rejoycing . then the priest came and delivered the boy to me , and told me , the boy was bewitched , that i had ill neighbours , and bade the boy go to his master , and not go home to me , for that would be safest for him . but this charm lasted but twenty four hours , for then the boy was as bad as before . i further considering with my self what i should do in the thing , being tost about by the opinions of men , besought the lord to direct me what to do , for i had sinned in treading these by-paths . at last it came into my mind , that fasting and prayer was the onely means to be used in this case , that scripture being set upon my heart , this sort , or kind , cometh not out but by fasting . i conceiving it might be some evil spirit , or spirits , he was possessed with , by the malice of some witch , i craved the advice of godly ministers and friends ; among the rest one of them told me , it was a difficult thing , and bad me get four ministers and four doctors to consult with ; then i went to two more , and one of them desired me to go to another , that was a learned doctor , who heard me repeat the heads of all these things , with much admiration . i told him that some people said the boy dissembled ; but i said , i did perceive it was the craft and malice of the devil . he pausing a while , told me , that it was his thoughts also , and called for the boy , and told him , he knew he was a dissemler , the boy making faces , mocks , and wry-mouths at him : the doctor told him , he could take him up into his chamber , and shew him the appearances of spirits : i desired the doctor he would do so , and i would stay-below ; but , to put me off , he called for a latine bible , and read some words in latine to him ; with that he told me , that thereby he knew he dissemled , because he did not roar as at other times , when the word god is read in latine . i desired him to put the boy forth , and i would talk further with him ; the boy was caused to withdraw , then said i , now doctor , you and i are here , i must tell you plainly , the devil is too cunning for you and i , for he can hold his tongue when he listeth for his advantage : now doctor , i will tell what i have done , i have both stript and whipt him till it hath grieved me to the heart , and yet i cold make a joyn-stool speak as soon as he . the doctor bid me send him to bedlam , for i had fed him too high : but i told him , three pence a day would keep him . i left my doctor , and came again to him a week after : he asked me how the boy did ? i told him , as bad as he was before , and that he was at the door : he asked me , what i would have him to do ? i said , i would desire him to have him up into his chamber , and try his skil ; he said , he had not time , and called for his cloak , for he must forthwith be gone . i perceiving it was the devils work to hinder his dis-possession , left the doctor and departed . being thus tossed about from one to another , at last , by the providence of almighty god , i was cast amongst a poor dispised people , whom the lord owned as instruments in his hand , to do this great work ; to his eternal praise i speak it ; for the lord saw their fastings , and heard their prayers in the behalf of my poor child , at a wonderful rate . the true relation of which , is that which followeth . as was said , it pleased the lord to bring me among a people , who were perswaded that the lord would be found , if sought unto , in behalf of my child ; judging , according to what is before related , that he was possessed with some evil spirit ; and believing that that kind might be cast out by fasting and prayer , some of them did agree to keep a day for that purpose ; which was performed in the month of iuly , 1663. by iohn clayton , rich. aylmore , rich. webb & tho. mildman ; who being met together , one of them spake as followeth . my friends , said he , we are come about a weighty work , a work too great for such poor unworthy creatures as we are to perform , and therefore it becomes us to go unto god. no sooner was the word god pronounced , but the boy slipped down from the chair he sate in , crying out with such a hideous noise , that made him that spake , tremble , though he had no sense of fear upon him ; he going on in his discourse , mentioned the name iesus , at which the boy roared again , and in a strange manner , spread himself on the floar , where he lay with one leg backward and another forward , with his arms spread out : also after he had ended his exhortation , they went to prayer , and even when the name of god or christ was pronounced , the boy was tormented , and much enraged ; for he would double his fist , and seem by his looks to threaten him that prayed , endeavouring to get nearer and nearer to him , till god or christ was named , at which words he would start back , as though he was frighted , using endeavours to get out of the chamber , and had , but that two of them held the door and would not let him ; which when he perceived , he crept to the farthest corner of the room , crying out , legat , go to the devil legat , will not you go to the devil , legat , go to the devil legat , go to the devil legat. it was observed , that though he often repeated these words , yet his mouth was open , but his lips moved not ; at which time he used many strange and absurd actions : they offered him a bible , which he would not look into , but seemed to be much tormented : they then offered him another book , at which he was not at all troubled : thus they continued till about noon , and then he fell asleep , and slep a pretty while , and when he awoke , he was like a natural fool , and could not speak a word , saying , legat go to the devil , as aforesaid ; from whence it appears , that it was not he that spake , but the evil spirit in him , making crosses , wetting them with spittle , playing with , and spitting on the andirons that stood in the chimney ; and when they were taken from him ; he cryed like a child : after this they shewed him a bible again , at which he was not troubled , but seemed to rejoyce : in this condition he continued till towards night , and then he fell into a very strange fit of raging and roaring , calling legat many times . while this fit was on him , one went down stairs , and staid a little , and then came up again , against whom the boy was so enraged , that he spit at him , and would have struck him , but that he was held by two others . after this the evening came on , and they commended him and their work to the lord , who was able to do more for him than they were able to ask . the answer of this day was , the restoring of his speech in such a measure , that one might understand him . the 14th of september , 1663. was the second day that they set apart to seek the lord in behalf of my child ; at which time there were only three exercised in the duty of prayer , to wit , iohn clayton , rich. webb , and rich. aylmore , except some women ( who were spectators ) my self and my wife . when they were met , they applied themselves to the lord in prayer , as they did the day before ; in which duty they had spent the greatest part of the day , and the boy seemed not to be troubled until it grew towards night , and then he fell into a very great agony , roaring and crying , legat , legat many times , and was so outragious , that he was held by two of them ; but a little before night , this fit left him , and then they committed him , themselves , and their work into the hands of god , who disposeth all things according to the counsel of his own will. the answer of this dayes work was , that whereas before he cold not hold a cup in his hand to drink , but took it in his teeth , before they parted , he took a pot in his hand , and drunk as orderly as . i or any one could , and the next day he read a chapter without trouble . and so they were led to the third dayes work , being september 21. 1663. the persons that met this day , were rich. webb , tho. mildman , rich. pilgrim , rich. aylmore , iohn smith , iohn borchit , iohn clayton , with some others , both strangers and acquaintance ; this day they endeavoured to be there as soon as they could , but neither my self , nor my wife , nor boy , were come to the place appointed ; two friends came to meet us , and found us in the way coming , but had been troubled with the child , by reason of strong temptations of the devil , namely , to cut his throat , or drown himself , or knock out his brains against a post . his mother asked him , if he would go to hell ? yea , said he , with all my heart : but at the last he came to the place where the aforesaid friends were , and went laughing up the stairs like a fool , and when he was come in , looked earnestly about him , and seemed to count them that were there , by pointing at them : then after some discourse about the work of the day , as in relation to christ's promises , upon our agreeing together , we found our selves in an oneness of spirit , believing the lords presence , and then one went to prayer . the first that prayed , concluded his prayer without any material observation from the boy , except some inward fretting , which did appear by his looks , and snatching with his hand at his face and head . the second that prayed with an holy boldness , asked of god a sign whether the work should be finished that day ; the sign was , that if god would do it that day , that the spirit should be roused up immediately : and so it pleased the lord to answer , that at that very time , the spirit did roar in the boy with an hideous noise , after a manner that we could not tell what to compare it to , but something like the noise a dog makes when he howls , and toar open his clothes , throwing his hankercher that was about his neck on the floor , treading on it with his feet , and spitting at him that was at prayer , crying out , you cannot do the work : our friend replied , satan , thou art a lyar , for through the strength of the lord we are able to do it , or words to that purpose ; further replying , thou damned fiend , thou enemy to mankind , who wert a lyar from the beginning , i adjure thee in the name of iesus of nazereth , come forth : at which he roared , and beat himself , crying out , what , three dayes ! two dayes was enough ; looking wishly on all as we stood about him , saying , what , nothing but pray ! what , all pray ! all mad ! will you kill your selves with praying ? three dayes is too much in conscience . then one said , if three dayes would not be enough , we would have three and three too : and then he was very much troubled , and beat himself again , and howled as before . and then he endeavoured to perswade us , that there was a dinner below , we might go down to that , and eat it . but answer was made , that we had set our selves to fasting and prayer to plead with god against him , and would not eat till the sun went down : and then he would perswade us , that it was night and dark , and time to go home . answer was made , thou art a lyar as from the beginning ; for then it was about eleven or twelve of the clock , again , he told there was a bed , we might go to bed : and when none of these lies and deceits would do , he began with other stratagems , and told us that we had got for every day one , could not we be contented ? answer was made , that we would not give over while any did remain . and then he fixed his eyes on the window strangely , and fell a calling for more help , as though some stood without , and beckned with his hand to them , and bad them come in ; why did you go out ? come back again , come back again , they will not hurt you , you need not fear , you may come if you will ; come quickly , what , are you mad to stand there ? and then would beat himself for anger that they did not come when he called . it was observed that two hats hung in the window , and a friend took them down , supposing the boy might heed them , and when they were down he cryed the more , now there is more room , now you may come if you will ; come away , come , come : and then cryed , diabolus , diabolus , many times , saying it many times , come , or the work will be done . and one taking him by the hand , he cryed , let my manus go , many times . one asked me whether i had taught him any latine ? i said , no. then the boy sweat much , and seemed to be in a great toil or agony : and then told us , if we would not give over and depart quickly , the house would fall and kill us all , you will be all killed . now it was observed , that at the departure of every spirit ( which was , as we suppose , five , at distinct times ) their departure was with a kind of strange rising upwards to his throat as if he was ready to be choaked , bursting forth with a kind of belching , and throwing forth his hand , saying , there is one gone ; so in the departure , giving the distinct number of them as they went forth , crying out when the third was gone , there is one for every day , as aforesaid : and when the fourth went out , he shaked his hand after him , saying , fare thee well , farewel , there is four ; now all is gone , now all is gone . one said , thou art a lyar ; for till god put praise into this boys mouth , we will not give over : but when he said , four were gone , it was to be observed , he did butten up his doublet very carefully and orderly , measuring the breast of it , to see whether he did it even ; after which he fell asleep , and slept , as near as we could judge , an hour and an half , or thereabouts : in all which time , we continued earnest in prayer to god , and at the last he awaked and looked about him wildly , and in a little time the fifth spirit began to roar and to be disturbed , as the other before ; and then one of us did adjure him in the name of iesus to come out : then he said , if he did , he would go into another ; upon which he was commanded to come out and go to his own place . then we heard him cry , legat , come out , come out , come out , thou must come out , thou must come out , oft saying it over ; and then stopt his mouth with his hands , and coat , and knees , and arms , as if he were resolved to stop in the devil with them ; but at the last , to the praise of our god be it spoken for ever , which worketh wonders , by his own power alone brought him out ; he brought him out with a sneeze and a kind of thruttling in his throat , and so the fifth came forth : at which time the boy sate very still , with a very sober countenance , lifting up his hands and eyes , as though he had matter of praise in his mind , for the space of three hours : and at that time i was desired to speak to him , but found him dumb , and then he sate down again , and we applied our selves to the lord in prayer ; and the last that prayed , asked of god a sign , as in the morning , whether the work was done ? and that if it was done , the lord should put praises into the boys mouth ; and then the boy did lift up his hands and eyes , which we did look upon as an answer from the lord : and so with one accord returned praise to god with all our hearts : and when we had concluded , we asked the boy how he did ? but he could not speak : one asked him whether we should pray for him ? but he did not answer . iames , said one , if we shall pray for thee , give us a sign ; then he did lift up his hands and eyes : and then they went to prayer again that the lord might loose his tongue , and so they left him ( my self , his mother and two other friends more with him ) and went into the kitchin. one of the friends that stayed above put his finger into his mouth , and finding his tongue doubled , laboured to unfold it , and groaned in spirit to the lord ; and it pleased the lord so to loose his tongue , that he spake , and praised his holy name , who alone worketh great wonders . then we found that the lord had answered our prayers , to the great joy of us all ; then we sung forth his praise , and met that day sevennight , and kept it a day of thanksgiving to god , for that he was pleased to shew us that his hand was not shortned , nor his ear heavy that it could not hear , but that he is the same to day , and yesterday , and for ever . this in the lord 's doing , and it is marvellous in our eyes . a true relation of the wonderful deliverance of hannah crump , daughter of iohn crump of warwick , who was sore afflicted by witchcraft , for the space of nine months ; with the several means used , and way in which she was relieved . christian reader , this following relation , is not put forth to reflect upon any sort of people , nor to seek any popular applause from any ; but onely to shew that the lord's hand is not shortned that he cannot save , or that his ear is heavy that he cannot hear ; but the iniquities of the sons of men in this day have hindred good things from us , as well as it did in times past ; and that the want of faith in gods promises , have made us want those spiritual presences of god by his spirit ; and to manifest that if we seek him in the way of his appointments , he will be found of us , as he hath said ; yea , if we have faith as a grain of mustard seed , great things shall be obtained by faith in the promises he hath made , being the onely means he hath appointed ( through christ ) to draw down the benefits and priviledges that belong to his servants by promise . and therefore we having had great experience of the lords faithfulness in our approaches to the throne of grace many a time , have taken liberty to declare in his particular treatise , two special appearances of our god in answering our prayers . the first is that that goeth before ; the second is as followeth . one iohn crump of warwick having a daughter which was very much afflicted with strange fits , to the amazement of all her relations , her grieved father left no meanes unattempted for the recovery of his afflicted child , as physick , and what the wisdom of man would afford him in the place where he lived ; but all proved in vain . then at last he and one other of his daughters came up to london , and brought up the afflicted maid , in order to get cure ; himself being here before , and having made way to get her into thomas hospital in southwark ; she being come , the day of her reception was appointed , her father with two of her sisters ( one living in town ) brought her to the said hospital : but so it happened that when the officers came to receive her , she was taken with one of her fits in such a manner that they would not ; but said she was fitter for bedlam than to come into an hospital among sick people . thus her father being filled with care and sorrow , knew not well what course to take , but was then advised to have her to a man that lived in winchester park in southwark ; which advice he accepted of , and went to the said man with his daughter ; and after some time of discourse and consideration he ( professing some skill in astrologie ) told them she was bewitched , and that if he did take her in hand he would have five pound , ye could not promise perfect cure : for ( said he ) if i cannot be strong enough for the witch , after i have taken the affliction from the maiden i must bear it my self ; but if i can be strong enough for the witch , she must bear it , till she dispose of it to some other , for none of her familiars will bear it . the father of the maid having received this answer , had no encouragement to make use of him . thus being at last almost without hope of obtaining any help for his distressed daughter , whose distracted condition was the cause of much trouble and sorrow to all her relations , beholding her ( if not prevented ) to bite her own flesh , or doing other violence to her self , or such as came to hold her ; also , that if her own father had at any time taken a bible to read , she would have been gone and not heard nor read her self , but would fall into her raging fits . and now her father having used all wayes for help , and could find none , like to the poor man that waited for the moving of the waters , so had he waited on outward means , and at last met with the mercy of the same compassionate iesus as the poor man did : for in the month of iuly 1662. the lord drew forth the heart of one of her sisters to desire that we would ●●ep a day in fasting and prayer in the behalf of her sister , which we were ready to perform , and appointed a day ; at which time appointed we came to the house where this afflicted maid was , and there we found her in a deplorable condition , which put us upon some consideration of the work before us , calling to mind the promises of god for our encouragement ; knowing and believing that that god that cannot lie , would be found of them that diligently seek him according , to his promise , mat. 18. 19 , 20. mark. 11. 24. we having gods word to confirm our faith , and nothing but his glory for our end , and the distressed condition of the maid , being an object of pity , seeing her bound with the bonds of satan , we applied our selves to the throne of grace by prayer : the maid being laid on a bed , lay a pretty while undisturbed , but at last she rose and was in a very great rage , and unlaced her clothes to her ve-very skin , pulling her headclothes off her head , crying out in a lamentable manner ; in which fit her father and sister proved too weak to deal with her , one of us rising from our knees to help hold her ; she finding her self mastered , said , if we would let her alone she would sit down and be quiet : then we set her down in a chair , she was no sooner sat , but she said to him that held her she would kick him , and as she spake , did so : soon after she lay down again , and seemed to sleep between whiles , and after a little time rose again , and as before , pulled open her clothes , struck her father and sister , took up fire from the hearth , clapped it to her sisters arm , burnt it the breadth of a shilling that the skin shriveled off presently ; and thus she remained by fitts most part of the day , sometimes endeavouring to pull down all the hangings about the bed and chimney , breaking the windows ; at other times making excuses to go down from us , and did so far prevail with her sister , that she was let go down , but was not willing to come up again ; but that she had left a tobacco-pipe above , which they refused to bring her down , and rather than she would be without it , she came up for it , and so was kept in by shutting of the door : the reason why she set so much by her pipe , was , because she took very much tobacco . about mid-day as she lay on the bed , being pretty quiet , one asked her how she came into this condition ? she answered , that one time she was sick , and there came a woman to her and brought her an apple , which she did eat , and ( saith she ) it lieth here still ( pointing to her throat . ) we perceiving by this that she might be bewitched , therefore in our petitions to the lord made mention of the witch , and desired he would be pleased to rebuke her power , if any such thing were : but at such times as we spake those words she would taunt at us , and say in an extream rage , what have you to do-with the witch , cannot you let her alone ? she doth not trouble you , and would labour to disturb us all the wayes she could , so that at the last she was fain to be held down on the bed by her sisters ; but while they held her down she struck one of us on the face violently , while he was at prayer by her , insomuch that she made her own arm swell : after this one of us being at prayer at the beds feet , and she perceiving she could not reach him , spat at him , so that it hung on his hair and breast , very loathsom to behold ; but he continued in prayer , was not any way moved at it ; and soon after the evening came on , we left her very quiet on the bed , as one that was willing to rest her self after a weary dayes work : and truly the lord was so pleased to give in an answer after such a maner , that after this day she would take a bible & read an hour or two together ; and in a small time god clothed our friend iohn crump and his daughter hannah with garments of joy for sorrow , and filled all the hearts of their relations with praise ; and so she continues in good health unto this day , free from that affliction , which began upon her on the first of november 1661 , and continued till the time aforementioned : for which mercy we may say with the prophet , o bless the lord , for his mercy endureth for ever . and let all the people of england know to whom this may come , that not by our own power , but by the power of god , in the name of iesus , were these two made perfectly whole . we whose names are here under written were eye-witnesses of this great work of god. iohn clayton . richard aylmore . mary boune , the maids sister . ioel iasut . finis . fair warnings to a careless world in the pious letter written by the right honourable james earl of marleburgh, a little before his death, to the right honourable sir hugh pollard, comptroller of his maties houshold. with the last words of cxl and upwards, of the most learned and honourable persons of england, and other parts of the world. 1665 approx. 61 kb of xml-encoded text transcribed from 26 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-12 (eebo-tcp phase 1). a51986 wing m686 estc r1009 12770989 ocm 12770989 93665 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a51986) transcribed from: (early english books online ; image set 93665) images scanned from microfilm: (early english books, 1641-1700 ; 361:9 or 2486:12) fair warnings to a careless world in the pious letter written by the right honourable james earl of marleburgh, a little before his death, to the right honourable sir hugh pollard, comptroller of his maties houshold. with the last words of cxl and upwards, of the most learned and honourable persons of england, and other parts of the world. pollard, hugh, sir, 1610-1666. lloyd, david, 16315-1692. smith, henry, f. 1665. marlborough, james ley, earl of, 1618-1665. [8], 42 p. printed for samuel speed at the rainbow in fleet-street, london : 1665. compiled by david lloyd. dedication signed: henry smith. wing reel guide reverses order of m686 and m549. incorrectly lists m686 at 361:10. reproductions of originals in bodleian library (reel 361) and columbia university library (reel 2486). created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng last words -early works to 1800. dying declarations -early works to 1800. spiritual life -early works to 1800. conduct of life -early works to 1800. 2005-04 tcp assigned for keying and markup 2005-06 spi global keyed and coded from proquest page images 2005-08 ali jakobson sampled and proofread 2005-08 ali jakobson text and markup reviewed and edited 2005-10 pfs batch review (qc) and xml conversion fair warnings to a careless world : in the pious letter written by the right honourable james earl of marleburgh , a little before his death ; to the right honourable , sir hvgh pollard , comptroller of his ma ties houshold . with the last words of cxl . and upwards , of the most learned and honourable person● of england , and other parts o● the world . london , printed for samuel speed at the rainbow in fleet-street . 1665. to the right honourable , sir hvgh pollard , comptroller of his ma ties houshold . right honourable , what influence our saviours injunction to penitents , ( when thou art converted , confirm thy brethren ) had on our honourable convert's generous soul , appears from these words subjoyned to the noblest retractation that ever was made since that of s t augustines [ and as many of my friends besides as you will ; or any else that desire it . i pray grant this request . ] what power the great obligation of friendship , and the greater of doing good , had on your honours goodness , appears by the numerous copies you were pleased to communicate : with no less designe i am sure , and i hope with no less success then the reformation of a sinful nation , to gratifie the curiosity of some persons therein , the piety of others , and the general wish of all , becoming impossible by transcription ( a way by reason of the carelesness of some transcribers , and the knavery of others , not so exact as the paper it self , or its author deserveth ) is endeavoured by printing ; in either of which capacities what good soever it may do , ( and it promiseth with gods blessing not a little ) together with these other papers of the same tendencie , which demonstrate that men of all qualities whatsoever , when they reflect seriously on themselves , and the state of things without them , in their last and best thoughts conclude , that it is mans great interest to be seriously and strictly religious , shall redound to your honours account , in that day wherein they that convert sinners from the errour of their ways , shall shine as the stars for ever . i am your most humble servant , henry smith . fair warnings to a careless world. a letter from the right hon ble james earl of marleburgh , a little before his death in the battel at sea , on the coast of holland ; to the right honourable sir hugh pollard , comptroller of his majesties houshold . sir , i believe the goodness of your nature , and the friendship you have always born me , will receive with kindness this last office of your friend . i am in health enough of body , and ( through the mercy of god in jesus christ ) well disposed in minde . this i premise , that you may be satisfied that what i write proceeds not from any phantasing terrour of minde , but from a sober resolution of what concerns my self , and earnest desire to do you more good after my death , then mine example ( god of his mercy pardon the badness of it ) in my life-time may do you harm . i will not speak ought of the vanity of this world ; your own age and experience will save that labour : but there is a certain thing that goeth up and down the world , called religion , dressed and pretended phantastically , and to purposes bad enough , which yet by such evil dealing loseth not its being : the great good god hath not left it without a witness , more or less , sooner or later , in every mans bosom , to direct us in the pursuit of it , and for the avoiding of those inextricable disquisitions and entanglements our own frail reasons would perplex us withal . god in his infinite mercy hath given us his holy word , in which as there are many things hard to be understood : so there is enough plain and easie , to quiet our mindes , and direct us concerning our future being . i confess to god and you , i have been a great neglecter and ( i fear ) despiser of it : ( god of his infinite mercy pardon me the dreadful fault . ) but when i retired my self from the noise and deceitful vanity of the world , i found no true comfort in any other resolution , then what i had from thence : i commend from the bottom of my heart the same to your ( i hope ) happie use . dear sir hugh , let us be more generous then to believe we die as the beasts that perish ; but with a christian , manly , brave resolution , look to what is eternal . i will not trouble you farther . the onely great god , and holy god , father , son and holy ghost , direct you to an happie end of your life , and send us a joyful resurrection . so prays old james , neer the coast of holland . your true friend , marleburgh . april 24. 1665. i beseech you commend my love to all mine acquaintance ; particularly , i pray you that my cousin glascock may have a sight of this letter , and as many of my friends besides as you will , or any else that desire it . i pray grant this my request . king charles the first had that sense of religion upon his spirit , as that the one act of passing the bill for the earl of strafford's death , and the other to the prejudice of the churches of england and scotland , troubled him as long as he lived , and brought him not onely to vow as he did before the most reverend father in god g. lord archbishop of canterbury , to do penance for them ; but also to a resolution never to allow the least thing , though it was but the little assemblies catechism , against his conscience . and when it was told him his death was resolved on , he said , i have done what i could to save my life , without losing my soul , and sinning against my conscience . gods will be done . sir walter rawleigh at the meeting usually held with the virtuosi in the tower , discoursing of happiness , urged , that it was not onely a freedom from diseases and pains of the body , but from anxiety and vexation of spirit ; not onely to enjoy the pleasures of sense , but peace of conscience , and inward tranquillity ; to be so , not for a little while , but as long as may be , and , if it be possible , for ever . and this happiness , so suitable to the immortality of our souls , and the eternal state we must live in , is onely to be met with in religion . m r howard , afterwards the learned earl of northampton , being troubled with atheistical suggestions , put them all off this way , viz. if i could give any account how i my self , or any thing else , had a being without god ; how there came so uniform and so constant a consent of mankinde , of all ages , tempers and educations , ( otherwise differing so much in their apprehensions ) about the being of god , the immortality of the soul , and religion ; in which they could not likely either deceive so many , or being so many could not be deceived . and when it was urged that religion was a state-policie to keep men in awe ; he replied , that he would believe it ; but that the greatest politicians have sooner or later felt the power of religion in the grievous lashes of their consciences , and dreadfulness of their apprehension about that state wherein they must live for ever . dan . heinsius , a master ( as selden expresseth it , tam severiorum quàm amoeniorum literarum , history-professor of leyden , secretary and bibliothecary of the same university , and appointed notary of the synod of dort , said at last , alas , as to humane learning , i may use solomon's expressions , that which is crooked cannot be made strait . we may understand it several ways . first , all our knowledge , by reason of mans corruption , is but a crooked , ragged , impedite knowledge ; and for that reason , a vexation to the minde : for rectitude is full of beauty , and crookedness of deformity . in mans creation , his understanding should have walked in the strait path of truth , should have had a distinct view of causes and effects in their immediate successions : but now , sin hath mingled such confusion with things , that the minde is fain to take many crooked and vast compasses for a little uncertain knowledge . secondly , the weakness of all natural knowledge is seen in this , that we cannot any way either prevent or correct the crookedness of the smallest things , much less to make a man solidly or substantially happie . thirdly , that which is crooked cannot be made strait . it is impossible for a man , by the exactest knowledge of natural things , to make the nature of a man , which by sin is departed from its primitive rectitude , strait again ; to repair that image of god , which is so much distorted : when they knew god , they glorified him not as god , they became vain in their imaginations , and their foolish heart was darkned : 't is the apostle's speech of the wisest heathen , aristotle , the most rational heathen man that the world knows of , in his doctrine confesseth the disability of moral knowledge to rectifie the intemperance of nature ; and made it good in his practice : for he used a common strumpet to satisfie his lust . seneca likewise , the exactest stoick that we meet with , then whom never any man writ more divinely for the contempt of the world , was the richest usurer that ever we read of in ancient stories ; though that were a sin discovered and condemned by the heathen themselves . a second ground of vexation from knowledge , is the defects and imperfections of it : that which is wanting cannot be numbred . there are many thousand conclusions in nature , which the inquisitive judgement is not able to pierce into , nor resolve into their just principles : nay , the more a man knoweth , the less discovery he maketh into the things he knoweth . thirdly , in much wisdom is much grief ; and he that increaseth knowledge , increaseth sorrow . in civil wisdom , the more able a man is , the more service is cast upon him : and the more business he runs thorow , the less enjoyment he hath of time or liberty . his eminence loads him with envie , jealousie , observation , suspicion ; forceth him oftentimes upon unwelcome compliances , upon colours and inventions , to palliate unjust counsels , and stop the clamours of gainsaying conscience ; fills him with fears of miscarriage and disgrace , with projects of humour and plausibility , with restless thoughts how to discover , prevent , conceal , accommodate the adversaries or his own affairs : in one word , is very apt to make him a stranger to god and his own soul. in other learning , let a man but consider , first , the confusion , uncertainty , involvedness , perplexity of causes and effects , by mans sin . secondly , the pains of body , the travel of the minde , the sweat of the brain , and tugging and plucking of the understanding , the very drudgery of the soul , to break thorow that confusion and her own difficulties . thirdly , the many invincible doubts and errours which will still blemish our brightest notions . fourthly , the great charges which the very instruments and furniture of learning puts men to . fifthly , the general disrespect which ( when all is done ) it findes in the world ; great men scorning it as pedantry , ordinary men unable to take notice of it , and great scholars are fain to make up a theatre amongst themselves . sixthly , the insufficiencie thereof to make up what is amiss in our nature , the malignant property it hath to put sin into armour , to contemn the simplicity and purity of gods word . and lastly , the neer approach thereof unto its own period ; the same death that attendeth us , being ready also to bury all our learning in the grave with us . these , and infinite the like considerations , must needs mingle much sorrow with the choicest learning . methinks i could bid the world farewel , and immure my self among my books , and look forth no more , ( were it a lawful course ) but shut the doors upon me , and ( as in the lap of eternity ) among those divine souls employ my self in sweet content , and pitie the rich and great ones that know not this happiness . sure then it is a high delight indeed , which in the true lap of eternity is enjoyed ! cardinal mazarine having made religion wholly subservient to the secular interest , amassed to his own interest and person all the treasure and interest of europe , and managed the crown of france for several years together ; discoursed one day with a sorbonne-doctor concerning the immortality of the soul , and a mans eternal estate ; and then wept , repeating that emperours saying , animula vagula blandula , quae abibis in loca ? o my poor soul , whither wilt thou go ? immediately calling for his confessor , and requiring him to deal freely with him , and vowing ten hours of the day for devotion , seven for rest , four for repasts , and but three for business : saying one day to the queen-mother , madam , your favours undid me : were i to live again , i would be a capuchin rather then a courtier . cardinal richlieu , after he had given law to all europe many years together , confessed to p. du moulin , that being forced upon many irregularities in his life-time by that which they call reason of state , could not tell how to satisfie his conscience for several things , and therefore had many temptations to doubt and dis-believe a god , another world , and the immortality of the soul ; and by that distrust , to relieve his aking heart : but in vain ; so strong ( he said ) was the notion of god on his soul , so clear the impression of him upon the frame of the world , so unanimous the consent of mankinde , so powerful the convictions of his conscience , that he could not but taste the power of the world to come ; and so live as one that must die , and so die as one that must live for ever . and being asked one day why he was so sad : he answered , monsieur , monsieur , the soul is a serious thing ; it must be either sad here for a moment , or be sad for ever . aristotle a while pleased himself with the worlds eternity : but going off the world , that notion could not secure him from the trouble and fear of a god ; for on his death-bed he said , ensentium , miserere mei . seneca , the greatest courtier and richest subject of his time in the world , was sometimes dubious as to the future condition of his soul ; yet could tell his dear lucilius with what pleasure he could think of it : miraris hominem ad deos ire ? deus ad homines venit nulla sine deo mens bona , &c. et hoc habet argumentum divinitatis , quod illum divina delectant , nec ut alienis interest , sed ut suis : i.e. the soul hath that argument of its divinity , that it is most pleased with divine speculations , and conversed with them as with matters that neerly concerned it : and when it hath once viewed the dimensions of the heavens , contemnit domicilii prioris angustias . sir christopher hatton , a little before his death , advised his relations to be serious in the search after the will of god in his holy word : for ( said he ) it is deservedly accounted a piece of excellent knowledge , to understand the law of the land , and the customs of a mans countrey ; how much more to know the statures of heaven , and the laws of eternity , those immutable and eternal laws of justice and righteousness ! to know the will and pleasure of the great monarch and universal king of the world ! i have seen an end of all perfection ; but thy commandments , o god , are exceeding broad . whatever other knowledge a man may be endued withal , could he by a vast and an imperious mind , and a heart as large as the sand upon the sea-shore , command all the knowledge of art and nature , of words and things ; could he attain a mastery in all languages , and sound the depth of all arts and sciences ; could he discourse the interest of all states , the intrigues of all courts , the reason of all civil laws and constitutions , and give an account of all histories ; and yet not know the author of his being , and the preserver of his life , his soveraign and his judge ; his surest refuge in trouble ; his best friend , or worst enemy ; the support of his life , and the hope of his death ; his future happiness , and his portion for ever : doth but sapienter descendere in infernum , with a great deal of wisdom go down to hell. francis junius , a gentile and an ingenious person , as he was reading tully de legibus , fell into a perswasion nihil curare deum , nec sui , nec alieni ; till in a tumult in lyons , the lord wonderfully delivered him from imminent death , so that he was compelled to acknowledge a divine providence therein : and his father hearing the dangerous ways that his son was mis-led into , sent for him home , where he carefully and holily instructed him , and caused him to read over the new testament ; of which himself writ thus : novum testamentum aperio , exhibet se mihi adspectis primo augustissimum illud caput , in principio erat verbum , &c. when i opened the new testament , i first light upon john's first chapter , in the beginning was the word , &c. i read part of the chapter , and was suddenly convinced that the divinity of the argument , and the majesty and authority of the writing , did exceedingly excel all the eloquence of humane writings : my body trembled , my mind was astonished , and i was so affected all that day , that i knew not where and what i was . thou wast mindful of me , o my god , according to the multitude of thy mercies ; and calledst home thy lost sheep into thy fold . and as justin martyr of old , so he of late , professed , that the power of godliness in a plain simple christ , wrought so upon him , that he could not but take up a strict and a serious life . the earl of leicester in q elizabeth's days , though allowing himself in some things very inconsistent with religion , came at last to this resolution ; that man differed not from beasts so much in reason , as in religion : and that religion was the higest reason ; nothing being more rational , than for the supreme truth to be believed , the highest good to be imbraced , the first cause and almighty maker of all things to be owned and feared ; and for those who were made by god , and live wholly upon him , to improve all for him , and live wholly to him : agreeable to the apostle , give up your souls and bodies unto him , which is your reasonable service . solomon kept his wisdom : he pursued such manly and noble delights , as might not vitiate , but rather improve his intellectuals . eccles. 2.1 , 2 , 3. i said in my heart , go to now , i will prove thee with mirth , therefore enjoy pleasure : and behold , this also is vanity . i said of laughter , it is mad ; and of mirth , what doth it ? i sought in my heart to give my self unto wine , ( yet acquainting mine heart with wisdom ) and to lay hold on folly , till i might see what was that good for the sons of men , which they should do under the heaven all the days of their life . again , his wisdom was furnished with variety of subjects to enquire into : he had magnificence and provisions suitable to the greatness of his royal minde : sumptuous and delicate diet , under the name of wine , vers . 3. stately edifices , vers . 4. vineyards and orchards ; yea , very paradises as large as woods , vers . 5 , 6. fish-ponds and great waters ; multitudes of attendants and retinue of all sexes : mighty herds of cattel of all kindes , vers . 7. great treasures of silver and gold : all kindes of musick , vocal and instrumental . further , solomon exceeded in all these things all that ever went before him . vers. 9. moreover , as he had the most abundant , so likewise the most free , undisturbed , unbated enjoyment of them all ; he withheld not his heart from any : there was no mixture of sickness , of war , or any intercurrent difficulties , to corrupt their sweetness , or blunt the taste of them . here are as great preparations as the heart of man can expect , to make an universal survey of those delights which are in the creature : and yet at last , upon an impartial enquiry into all his most magnificent works , the conclusion is , they are but vanity , and vexation of spirit , vers . 11. which vexation he further explains , 1. by the necessary divorce which was to come between him and them : he was to leave all , vers . 18. 2. by his disability so to dispose of them , as that after him they might remain in that manner as he had ordered them , vers . 19. 3. by the effects that these and the like considerations wrought in him : they were so far from giving real satisfaction , as that , first , he hated all his works : for there is nothing that maketh one hate more eagerly , then disappointment in that which a man expected . when amnon found what little satisfaction his exorbitant lust received in ravishing his sister tamar , he as fiercely hated her as he desired her before . secondly , he despaired of finding any good in them , because they beget nothing but travel , drudgery , and unquiet thoughts . let us hear the conclusion of the whole matter : fear god , and keep his commandments ; for this is the whole duty of man. for god shall bring every work to judgment , with every secret thing , whether it be good , or whether it be evil . saint polycarp , when perswaded to swear by the fortune of caesar , and blaspheme or renounce his saviour , said , fourscore and six years have i served christ ; neither hath he ever offended me in any thing : i have lived by him , i will live to him . bishop usher , that most learned and knowing prelate , after his indefatigable pains as a christian , a scholar , a prelate , and a preacher , went out of the world with this prayer ; lord , forgive me my sins of omission ; and desired to die as mr. perkins did , imploring the mercy and favour of god. my lord bacon , that understood the world and himself as well as any man in europe , would say , that a little smattering in philosophy might tempt a man to be an atheist , but a through study of it would bring him back to be religious : and after variety of fortunes in the world , breathed ou● his soul thus . sir john mason privy councellor to king henry the eighth , and king edward the sixth , whom some make secretary of state , setting him a little too high ; others master of the requests , placing him as much too low , upon his death-bed called for his clerk and steward , and delivered himself to them to this purpose : i have seen five princes , and been privy-councellor to four ; i have seen the most remarqueable observables in forreign parts , and been present at most state-transactions for thirty years together ; and i have learned this after so many years experience , that seriousness is the greatest wisdome , temperance the best physick , a good conscience is the best estate ; and were i to live again , i would change the court for a cloyster , my privie counsellers bustles for an hermits retirement , and the whole life i lived in the palace , for one hours enjoyment of god in the chappel : all things else forsake me , besides my god , my duty , and my prayer . sir henry wotton after his many years study , with great proficiency and applause at the university ; his neer relation to the great favorite robert earl of essex , his intimacy with the duke of tuscany and james the sixth king of scotland , his embassies to holland , germany , and venice ; desired to retire , with this motto , tandem didicit animas sapientiores fieri quiescendo ; being very ambitious of the provostship of eaton , that he might there enjoy his beloved study and devotion ; saying often , that the day he put his surp●ice on , was the happiest day of his life : that being the utmost happiness a man could attain to ( he said ) to be at leasure to be and to do good ; never reflecting on his former years , but with tears would say , how much time have i to repent of ! and how little to do it in ! sir thomas smith after he had many years served q. elizabeth as secretary of state , and done many good services to the kingdome , particularly to the setling of the corne-rate for the universities , discharged all affairs and attendants a quarter of a year before he died , sent to his singular good friends , the bishops of winchester and worcester , intreating them to draw him out of the word of god the plainest and exactest way of making his peace with god , and living godly in this present world ; adding , that it was great pitty men knew not to what end they were born into this world , until they were ready to go out of it . my lord bacon would say , towards the later end of his life , that a little smattering in philosophy would lead a man to atheisme , but a through insight into it will lead a man back again to a first cause ; and that the first principle of right reason is religion ; in reference to which , it was the wisest way to live strictly and severely : for if the opinion of another world be not true , yet the sweetest life in this world is piety , virtue , and honesty ; if it be , there are none so miserable as the loose , the carnal , and profane persons , who lived a dishonourable and a base life in this world , and were like to fall to a most woful state in the next . tertullian . come life , come death , i will worship none but god almighty . o lord god almighty , receive the soul of thy servant in peace , who suffereth death for thy cause and the gospel . origen . if my father stood weeping upon his knees before me , and my mother hanging on my neck behind , and all my brethren , sisters , children , and kinsfolks howling on every side , to retain me in a sinful life ; i would fling my mother to the ground , run over my father , despise all my kindred , and tread them under my feet , that i might run to christ. i am sayling with the marriner , through the boysterous sea , but shortly i shall be in the haven , &c. help me with your prayers . to my lord and saviour jesus christ , my hope and my salvation , i wholly offer up my soul and body ; i cast my self wholly upon his mercy and grace . sir thomas coventry once hearing some gallants jesting with religion , said , that there was no greater argument of a foolish and inconsiderate person , than profanely to droll at religion . it 's a sign he hath no regard of himself , and that he is not touched with a sense of his own interest , who playeth with life and death , and makes nothing of his soul. to examine severely , and debate seriously the principles of religion , is a thing worthy of a wise man : whosoever turns religion into raillery , and abuseth it with two or three bold jests , rendreth not religion but himself ridiculous , in the opinion of all considerate men ; because he sports with his own life : for a good man saith , if the principles of religion were doubtful , yet they concern us so neerly , that we ought to be serious in the examination of them . justin martyr . here i stand before god and this honourable audience , and take him to witness , that i never willingly and wittingly taught any false doctrine ; and therefore have i a good conscience before god and all good men . i am sure that you and i shall come before a righteous judge , before whom i shall be as good a man as you , ( pointing at the accuser ) and i nothing doubt , but that i shall be found then a true member of jesus christ , & be everlastingly saved . merciful father , father of heaven , for the lord jesus christ my saviours sake , receive my soul into thy hands . an excellent personages sentiments for religion . it may justly seem strange , that true religion , which containeth nothing in it but what is truly noble and generous , most rational , and pleasing to the spirits of all good men , should yet suffer so much in its esteem in the world , through those strange and uncouth vizards it is represented under : some accounting the life and practice , as it speaks subduing our wills to the will of god , ( which is the substance of all religion ) a thing too low and mean for their rank and condition in the world ; while others pretend a quarrel against the principles of it , as unsatisfactory to humane reason . thus religion suffers , with the author of it , between two thieves ; and hard it is to define which is most injurious to it , that which quarrels the principles , or that which despiseth the practice of it . and nothing will certainly more incline to believe that we live in an age of prodigies , then that there should be any such in the christian world , who should count it a piece of gentility to despise religion , and a piece of reason to be atheists . for if there be any such thing in the world as a true hight and magnanimity of spirit ; if there be any reason and depth of judgment ; they are not onely consistent with , but onely attainable by a true and generous spirit of religion . but if we look unto that which the loose and profane world is apt to account the greatest gallantry , we shall finde it made up of such pitiful ingredients , which any skilful and rational minde will be ashamed to plead for , much less to mention them in competition with true goodness and unfeigned piety . for how easie is it to observe such who are accounted high and gallant spirits , to quarry upon such mean preys which onely tend to satisfie their brutish appetites , or flesh revenge with the bloud of such who have stood in the way of that airy title , honour ! or else they are so little apprehensive of the inward worth and excellencie of humane nature , that they seem to envie the gallantry of peacocks , and strive to outvie them in the gayety of their plumes : such who are , as seneca saith , ad similitudinem parietum suorum extrinsecus culti ; who imitate the walls of their houses in the fairness of the outsides , but matter not the rubbish which is within : the utmost of their ambition is to attain enervatam foelicitatem quà permadescunt animi , such a felicity as evigorates the soul by too long steeping : it being the nature of all terrestrial pleasures , that they do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by degrees consuming reason , by effeminating and softning the intellectuals . must we then appeal to the judgement of sardanapalus concerning the nature of felicity , or enquire of apicius what temperance is ? or desire that sybarite to define magnanimity , who fainted to see a man at hard labour ? or doth now the conquest of passions , forgiving of injuries , doing good , self-denial , humility , patience under crosses , which are the real expressions of piety , speak nothing more noble and generous then a luxurious , malicious , proud , and impatient spirit ? is there nothing more becoming and agreeable to the soul of man in exemplary pietie , and a holy well-ordered conversation , then in the lightness and vanity ( not to say rudeness and debauchery ) of those whom the world accounts the greater gallants ? is there nothing more graceful and pleasing in the sweetness , candour , and ingenuity of a truly christian temper and disposition , then in the revengeful implacable spirit of such whose honour lives and is fed by the bloud of their enemies ? is it not more truly honourable and glorious , to serve that god who commandeth the world , then to be a slave to those passions and lusts which put men upon continual hard service , and torment them for it when they have done it ? were there nothing else to commend religion to the mindes of men , besides that tranquillity and calmness of spirit , that serene and peaceable temper which follows a good conscience , wheresoever it dwells , it were enough to make men welcome that guest which brings such good entertainment with it . whereas the amazements , horrours and anxieties of minde which at one time or other haunt such who prostitute their consciences to a violation of the laws of god , and the rules of rectified reason , may be enough to perswade any rational person , that impiety is the greatest folly , and irreligion madness . it cannot be then but matter of great pitie to consider , that any persons whose birth and education hath raised them above the common people of the world , should be so far their own enemies , as to observe the fashion more then the rules of religion ; and to studie complements more then the sacred scriptures , which alone are able to make them wise to salvation . charles the v. emperour of germany , king of spain , and lord of the netherlands , after three and twenty pitcht fields , six triumphs , four kingdoms won , and eight principalities added to his dominions , resigned all these , retired to his devotion , had his own funeral celebrated before his face ; and left this testimony of christian religion , that the sincere profession of it had in it sweets and joys that courts were strangers to . sir francis walsingham toward the later end of his life grew very melancholy , and writ to the lord chancellor burleigh to this purpose : we have lived enough to our country , to our fortunes , and to our soveraign : it is high time we began to live to our selves , and to our god. in the multitude of affairs that passed thorow our hands , there must be some miscarriages , for which a whole kingdom cannot make our peace . whereupon some court-humorists being sent to divert sir francis , ah , said he , while we laugh , all things are serious round about us : god is serious , when he preserveth us , and hath patience towards us ; christ is serious , when he dieth for us ; the holy ghost is serious , when he striveth with us ; the holy scripture is serious , when it is read before us ; sacraments are serious , when they are administred to us ; the whole creation is serious , in serving god and us : they are serious in hell and heaven ; and shall a man who hath one foot in his grave jest and laugh ? don lewis de haro , after he had lived a great while the grand favourite and states-man of spain , but with too little regard of religion ; growing melancholy , was taken up by a wit of spain for being priest-ridden , and troubling his head with those notions of the immortality of the soul , and the state of the other world ; he answered him with tertullian 's words : quaedam & natura nota sunt , ut mortalitas animae pene plures , ut deus noster penes omnes . utar ergo & sententia platonis alicujus pronunciantis , omnis anima est immortalis . utar & conscientia populi contestantis deum deorum . utar & reliquis communibus sensibus , qui deum judicem praedicant [ deus videt ] & deo commendo , at cum aiunt [ mortuum quod mortuum ] & [ vive dum vivis ] & post mortem omnia finiuntur , etiam ipsa tunc meminero & cor vulgi cinerem à deo deputatuns , & ipsam sapientiam seculi stultitiam pronunciatam . tunc si & haereticus ad vulgi vitia , vel seculi ingenia confugerit , discede dicam , ab ethnico , haeretice . count gondamar was as great a wit and states-man as ever europe knew , and took as much liberty in point of religion ; till declining in years , he would say , as they say of anselm , i fear nothing in the world more than sin : often professing , that if he saw corporally the horrour of sin on the one hand , and the pains of hell on the other , and must necessarily be plunged into the one , he would chuse hell rather than sin ; yea , that what liberty soever he had taken , he had rather be torn in pieces by will horses , than wittingly and willingly commit any sin. caleacius caracciolus marquess of vico , a noble person , of a great estate , and as great relations , lived a great while in popery , and at last left his country , his estate and friends , to profess the gospel of jesus christ : with moses judging it better to suffer affliction with the people of god , than to enjoy the pleasures of sin for a season ; for he had respect unto the recompence of the reward , and endured as seeing him who was invisible . socrates being near his death , said thus , magna me spestenet judices bene mihi evenire , quòd mittar ad mortem : necesse est enim ut sit alterum de duobus , ut aut sensus omnino mors omnes auferat , aut in alium quendam locum ex his locis morte migretur : quamobrem sive sensus extinguitur , morsque ei somno similis est , qui nonnunquam etiam sine visis somnorum pacatissimum quietem affert ; dii boni ! quid lucri est emori , &c. sin vero sunt quae dicuntur , migrationem esse mortem in eas oras , quas qui ante è vita excesserunt incolunt : id multo jam beatius est te cum ab iis qui se judicum numero haberi volunt , evaseris , ad eos venire qui vere judices appellantur , &c. convenerique eos , qui justè & cum fide vixerint . haec peregrinatio mediocris vobis videre potest ? ut vero colloqui cum orphaeo , musaeo , homero , hesiodo , liceat quanti tandem aestimatis ? equidem saepe mori si fieri possit , vellem ut ea quae dico , mihi liceret invenire . quanta delectatione autem afficeret , &c. ne vos quidem judices ii qui me absolvistis mortem timueritis ; nec enim cuiquam bono mali quidquam evenire potest , nec vivo nec mortuo , nec unquam ejus res à diis immortalibus negligenter , &c. robert earl of somerset , unhappy in his good nature , would say often , after he had lost the king and courts favour ; o the vanity of great men , who think it to be the chief fruit of their greatness , to abuse their power insolently , to the ruine of their inferiours ! not remembring , being blinded by their passion , that they have a superiour over them , to make them yeild an account of their unjust proceedings , forcing them to make restitution with interest . farewel riches , welcome poverty ; farewel life , welcome death : all that i have , were it a thousand times more , would i lose , rather than speak one wicked word against god my creator . i yeild thee most hearty thanks , o my god , for this gift of thy grace , that i can contemn and despise this frail and transitory world , esteeming the confession of christ above all treasures . i shall not leave the fellowship of these holy men with whom i lived in the fear of god , and with whom i desire to dye , and with whom i trust i shall obtain the glory to come . my life is in thy hands , o my dear god ; let it never be prolonged to the prejudice of thy glory : if my paces be few to walk my journy to heaven , lord give me grace never to look back . a little before he died , he cried out horribly , and that often , oh who will kill me , and deliver me from these pains i know i suffer for the oppressions i did to poor men ! let fire , cross , breaking of bones , quartering of my members , crushing my bones , and all the torments that man and the devil can invent against me , fall upon me , so that i may enjoy the lord jesus christ. even at his departure , he said , o god the father of thy beloved son jesus christ , through whom we have received the knowledge of thee : o god the creator of all things , upon thee do i call ; thee i confess to be the true god ; thee onely do i glorifie . o lord receive me , and make me a companion of the resurrection of thy saints , through the merits of our great high-priest , thy beloved son jesus christ. the lord chancellor egerton used to say , that to be profane , was the simplest thing in the world : for the atheist and profane persons as it were lay a wager against the serious and pious man , that there is no god ; but upon woful oddes : for he ventures his everlasting state ; the other hazards onely the loss of his lusts , ( which it is his interest to be without ) or at the most , but some short advantage ; and all the while , is inwardly more contented and happie , and usually more healthful , and perhaps meets with more respect , and faithfullest friends , and lives in a more secure and flourishing condition , and freer from the evils and punishments of this world , then the atheist doth ; ( however , it is not much that he ventures ) and after this life , if there be no god , is as well as he ; but if there be , is infinitely better , even as much as unspeakable and eternal happiness is better then extreme and endless misery . so that ( as an excellent person saith ) if the arguments for and against a god were equal , and it were an even question whether there were one or not ; yet the hazard and danger is so infinitely unequal , that in point of prudence every man is bound to stick to the safest side of the question , and make make that his hypothesis to live by . for he that acts wisely , and is a thorowly-prudent man , will be provided in omnem eventum , and will take care to secure the main chance , whatever happeneth : but the atheist , in case things should fall out contrary to his belief and expectation , he hath made no provision in this case . if , contrary to his confidence , it should prove in the issue that there is a god , the man is lost and undone for ever . if the atheist , when he dieth , findes that his soul hath onely quitted its lodging , and remains after the body ; what a sad surprise will it be , to finde himself among a world of spirits entred on an everlasting and an unchangeable state ! ignatius . nihil praestantius est pace bonae conscientiae : there is nothing better then the peace of a good conscience . grace flowing from the blessed spirit of god , makes the soul like a fountain whose water is pure , wholesome and clear : for grace beautifieth and clenseth , and so saveth the whole man. irenaeus . if thou art backward in repentance , be forwards in thoughts of hell , the burning flames whereof onely the tears of a penitent eye can extinguish . 't is in vain to pray for the remission of sins , without forgiving others : we must not come to make an atonement with god , before we make an atonement with our brother . nihil prodest verbis proferre virtutem , & factis destruere . to set out vertue in words , and by deeds to destroy the same , is nothing worth . chrysostom . to know thy self is very difficult , yet the ready way to godliness . as the eye can see all things but it self , so some can discern all faults but their own . when gold is profered to thee , wilt thou say , i will come to morrow or next day to take it ? no , no ; thou art glad of the present possession . consider , that that most precious jewel salvation is profered to thee daily , yet thou makest no haste to embrace it . a good clear conscience should not regard slanderous speeches ; nor have they more power to condemn him , then his own conscience to clear him . to sacrifice the whole soul and body to the lord , is the highest service that we can do unto him . as a great shower of rain extinguisheth the force of fire ; so the meditation of gods word puts out the fire of lust in the heart . if they go to hell that do not feed the hungry , cloath the naked , &c. what will become of them , who take away bread from the hungry , and cloaths from the naked ? &c. if want of charity be tormented in hell , what will become of covetousness ? god is never absent , though the wicked have him not in their thoughts : where he is not by favour , he is by punishment and terrour . all things may be shunned , but a mans own heart . remember , that though god promiseth mercy and forgiveness to penitent sinners , yet he doth not promise that they shall have to morrow to repent in . plato , i lle sublimis apex philosophorum , & columen arn. called for his friends about him , and told them the whole world was out of the way , in that they understood not , nor regarded the eternal minde , i. e. god ; assuring them , those men died most comfortably , that had lived most conformably to right reason , sought and adored the first cause : and his speech failing him , he cryed , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · by which we understand he said , god , god : having a little before answered his friend aelius , that enquired of him concerning god , and the immortality of the soul , thus : in omnium animis deorum notionem impressisset ipsa natura ; that nature it self had stamped an idea of god upon the mindes of men . cum enim non instituto aliquo , aut more aut lege sit opinio constituta , manet atque ad unum omnium firma consensio ; intelligi necesse est deos esse , quoniam insitas eorum , vel potius innatas cognitiones habemus ; de quo autem omnium natura consensit , id verum esse necesse est : since the belief of a deity arose from custom , nor was neither enacted by law , yet is unanimously assented to by all mankind ; it necessarily follows , that there must be a deity , because the idea of it is so natural to us . if it were thus acknowledged in the philosophical age of greece , when men bent their wits to unsettle the belief of such things as tended to religion ; how much more might it be esteemed a general principle of humane nature in those elder times , when not so much as one dissenter appeared , that we read of , among the more ancient nations ? now when these common deities were so much derided by intelligent men , and yet the order of the world seemed to tell them there was really a god , though those were none ; those who had philosophical wits , such as democritus and epicurus , set themselves to work , to see if they could solve the phoenomena of nature without a deity , and therefore asserted the origine of the universe to be onely by a fortuitous concourse of infinite little particles : but herein they befooled themselves and their giddy followers , who were glad to be rid of those anxieties of minde which the thoughts of a deity and an immortal soul did cause within them . and though lucretius in a bravado tells us of his master , that when mens mindes were sunk under the burden of religion , humana ante oculos foede cum vita jaceret , in terris oppressa gravi sub religione : primum graius homo mortalis tollere contra est oculos ausus , primusque obsistere c●n●ra . that epicurus was the first true gyant who durst encounter the gods , and , if we believe him , overthrew them in open field . quare religio pedibus subjecta vicissim obteritur , nos exaequat victoria coelo . yet cotta in tully reports the issue of this battel quite otherwise : for although the greatest triumph in this victory , had been onely to become like the beasts that perish ; yet if we believe cotta , epicurus was so far from gaining any of his beloved ease and pleasure by his sentiments , that never was school-boy more afraid of a rod , nor did any enemy more dread the conquerour , then epicurus did the thought of a god and death . nec quenquem vidi qui magis ea quae timenda , esse negaret , timeret , mortem , dico & deos. so hard it is for an epicurean , even after he hath prostituted his conscience , to silence it : for ( whatever there be in the air ) there is an elastical power in conscience , that will bear it self up , notwithstanding the weight is laid upon it . the earl of strafford . o trust not in man that shall die , nor in the son of man that shall be made as grass . there is no confidence in princes : the onely thing that stands by a man , is the bloud of christ , and the testimony of a good conscience . d r donne , a person of as great parts and spirit as any this nation ever beheld , being upon his death-bed taking his solemn farewel of his most considerable friends , left this with them : i repent of all my life , but that part of it i spent in communion with god , and doing good . that person shall in a dying hour wish himself not a man , that hath not been a good christian. sir spencer compton , calling to him such reverend persons as bishop morley and dr. earles , he raised himself upon his pillow , and held out his arms as if he were to embrace one , saying , oh my jesus ! and intimating the comforts that then flowed in from the holy jesus into his soul. after which holy ecstasie , composing himself to a calm and serious discourse , he said to the standers by , o be good : o keep close to the principles of christian religion ; for that will bring peace at the last . edward peito esq. after he had told his physicians that god had sent him his summons , it was his expression , that all the sins of his former life did even kick him in the face ; and that if we do well , now he saw the evil attending well-doing was short , but the good eternal . if we do ill , the pleasures of doing ill pass away , and the pain remaineth . salmasius , that excellent french scholar , whom the learned men of his time never mentioned without such expressions as these , vir nunquam satis laudatus , nec temere sine laude nominandus , gul. riv. pref. ad vindic. evang. totius reipub. literariae decus ; went out of this world with these words in his mouth , oh i have lost a world of time ! time , that most precious thing in the world , whereof had i but one year longer , it should be spent in david's psalms and paul's epistles : oh sirs ! ( said he to those about him ) mind the world less , and god more ; all the learning in the world without piety , and the true fear of god , is nothing worth : the fear of the lord , that is wisdom ; and to depart from evil , that is understanding . grotius , the greatest scholar that this age boasted of , after so many embassies well performed abroad , and as many transactions well managed at home ; after an exact survey of all the hebrew , greek and latin learning ; after so many elaborate discourses in divinity , and other parts of learning ; concluded his life with this protestation : that he would give all his learning and honour for the plain integrity and harmless innocence of jean urick , who was a devout poor man , that spent eight hours of his time in prayer , eight in labour , and but eight in sleep , and other necessaries : and this complaint to another , that admired his astonishing industry ; ah! vitam perdidi , operosè nihil agendo ! and this direction to a third , that desired him in his great wisdom and learning , in brief to shew him what to do , viz. be serious . cardinal wolsey . had i served god as carefully as i did my master the king , he had not thus forsaken me in my old age. bishop bancroft , master of university-colledge , and lord bishop of oxford , dyed suddenly ; and a little before his death , would say , oh how infinitely greater is the comfort of being good , than of being great ! what i gave away , i have ; and what i have , i shall lose : mark the perfect man , and behold the upright ; for the end of that man is peace . that man onely hath peace at his death , that hath answered the end of his creation , by glorifying god , and doing good in the world in his life . william earl of pembroke . there is but one sun in the world , nor but one righteousness , one communion of saints : if i were the most excellent creature in the world , if i were in righteousness equal to abraham , and to isaac , and jacob , yet had i reason to confess my self to be a sinner , and that i could expect no salvat●on but in the righteousness of jesus christ ; for we all stand in need of gods grace . and as for my death , i bless god i feel such inward joy in my soul , that if i were put to my choice , whether to dye or live , i would a thousand times rather chuse death than life , if it may stand with the holy vvill of god. prince henry's last words . o christ , thou art my redeemer , and i know that thou hast redeemed me : i wholly depend upon thy providence and mercy : from the very bottom of my heart i commend my soul into thy hand . a person of quality waiting on the prince in his sickness , who had been his constant companion at tennis , and asking him how he did ; was answered , ah tom ! i in vain wish for that time i lost with thee and others , in vain recreation . now my soul be glad , for at all the parts of this prison the lord hath set his aid to loose thee ; head , feet , milt and liver are failing : arise therefore , and shake off thy fetters ; mount from thy body , and go thy way . socrates critoni vehementer suadenti ut si viam ipse suam negligerat , certe liberis etiamnum parvulis & amicis ab ipso pendentibus se servaret incolumem : liberi , inquit , deo , qui mihi eos dedit , cujus erunt : amicos hinc discedens inveniam , vobis aut similes , aut etiam meliores , ne vestra quidem consuetudine diu cariturus , quandoquidem vos brevi eodem est is commigraturi . erasm. apoth . 1.3 . ex platone , xenoph. the earl of arundel . he lying on his death-bed , said , my flesh and my heart faileth ; and his ghostly father added t●e next words , that god was the strength of his heart , and his portion for ever ; he would never fail him : he answering , all the world hath failed ; he will never fail me . m r selden , who had comprehended all the learning and knowledge that is either among the jews , heathens , or christians ; and suspected by many of too little a regard to religion : one afternoon before he died , sent for bishop usher and doctor langbaine , and discoursed to them to this purpose : that he had surveyed most part of the learning that was among the sons of men ; that he had in his study books and papers of most subjects in the vvorld ; yet that at that time he could not recollect any passage out of those infinite books and manus●ripts he was master of , wherein he could rest his soul , save of the holy scriptures ; wherein the most remarkable passage that lay most upon his spirit , was tit. 2.11 , 12 , 13 , 14 , 15. for the grace of god that bringeth salvation , hath appeared to all men ; teaching us , that denying ungodliness and worldly lusts , we should live soberly , righteously and godly , in this present world ; looking for that blessed hope , and gl●rious appearing of the great god , and our saviour jesus christ ; who gave himself for us , that he might redeem us from all inquity , and purifie unto himself a peculiar people , zealous of good works : these things speak , and exhort and rebuke with all authority . a serious gentlemans discourse of being religious . men generally stand upon the credit and reputation of their understandings , and of all things hate to be accounted fools , because folly is so great a reproach to the understanding of a man , and so high a reflection upon his discretion : but i know no way for men to avoid this imputation , and to bring off the credit of their understandings , but by being truly religious , by fearing god , and departing from evil : for certainly there is no such imprudent person as he that neglects god and his soul , and is careless and slothful about his everlasting concernments ; because this man acts contrary to his truest reason , and best interest : he neglects his own safety , and is active to procure his own ruine : he flies from happiness , and runs away from it as fast as he can ; but pursues misery , and makes haste to be undone : hence it is that solomon does all along in the proverbs give the title of fool to a wicked man , as if it were his proper name , and the fittest character for him , because he is eminently such . there is no such fool as the sinning fool , who every time he sins ventures his soul , and lays his everlasting interest at the stake ; every time a man provokes god , he doth the greatest mischief to himself that can be imagined : a mad-man that cuts himself , and tears his own flesh , and dashes his head against the stones , does not act so unreasonably as a sinner , because he is not so sensible of what he does : wickedness is a kind of voluntary frenzie , and is a chosen distraction ; and every sinner does wilder and more extravagant things than any man can do , that is crazed , and beside himself , and out of his wits ; onely with this sad difference , that he knows better what he does . is that man wise , as to his body and his health , who onely clothes his hands , and leaves his whole body naked ? who provides onely against the tooth-ach , and neglects whole troops of mortal diseases that are ready to rush in upon him ? just thus is he who takes care onely for this vile body , but neglects his pretious and immortal soul ; who is very sollicitous to prevent small and temporal inconveniencies , but takes no care to escape the damnation of hell. is he a wise man as to his temporal estate , that lays designs onely for a day , without any respect to , or provision for the remaining part of his life ? just thus does he that provides for the short time of this life , but takes no care at all for eternity ; which is to be wise for a moment , but a fool ever ; and to act as untowardly and as crosly to the reason of things , as can be imagined ; to regard time as if it were eternity , and to neglect eternity as if it were but a short time. do you think him a wise man who is serious about trifles , but trifles about the most serious matters ? just so is he who pursues the world , and the petty interests of it , with all his might , but minds religion and the weighty concernments of eternity , as if he minded them not . do you count him prudent , who throws himself over-board , to save his goods ? just so doth he who to secure any thing in this world , makes shipwrack of his conscience , and casts away his soul. is he wise , who is wise in any thing but his proper profession and employment , wise for every body but himself ; who is ingenious to contrive his own misery , and to do himself a mischief ; but is dull and stupid as to the designing of any real advantage or benefit to himself ? just such is he who troubleth himself with other things , and neglecteth himself ; who is wise to do evil , but to do good hath no understanding . is he wise who neglects and disobligeth him who is his best friend , and can be his shrewdest enemy ? just so doth every wicked man who neglecteth and contemneth god , who can save and destroy him . is he wise , who in matters of greatest moment and concernment neglecteth opportunities never to be retrived ; who standing upon the shore , and seeing the tide making hast towards him a pace , and that he hath but a few minutes to save himself , yet will lay himself to sleep there , till the cruel sea rush in upon him , and overwhelms him ? just so doth he who trifles away this day of gods grace and patience , and foolishly adjourneth the work of repentance , and the business of religion , to a dying hour . finis . self-imployment in secret ... left under the hand-writing of that learned & reverend divine, mr. john corbet ...; with a prefatory epistle of mr. john howe. corbet, john, 1620-1680. 1681 approx. 68 kb of xml-encoded text transcribed from 49 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2004-11 (eebo-tcp phase 1). a34544 wing c6265 estc r32518 12711243 ocm 12711243 66096 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a34544) transcribed from: (early english books online ; image set 66096) images scanned from microfilm: (early english books, 1641-1700 ; 1524:18) self-imployment in secret ... left under the hand-writing of that learned & reverend divine, mr. john corbet ...; with a prefatory epistle of mr. john howe. corbet, john, 1620-1680. howe, john, 1630-1705. [16], 75 p. printed for thomas parkhurst ..., london : 1681. 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xml conversion self-imployment in secret ; containing i. evidences upon self-examination . ii. thoughts upon painful afflictions . iii. memorials for practice . left under the hand-writing of that learned & reverend divine , mr. iohn corbet , late of chichester . with a prefatory epistle of mr. iohn howe . london , printed for thomas parkhurst , at the bible & three crowns , in cheapside , near mercers-chappel , 1681 the preface . the character of this holy servant of christ , is already given by an every-way sutable * hand , in what part it lay open to the observation of others . his more interiour portrai●ture , which is contained in these papers , was ( as it could only be ) drawn by himself . why it is now exposed to publick view , there is no need to be scrupulously careful in giving an account . it must be acknowledg'd there is usually with the holiest men , a modest shyness of communicating these privacies of their own souls . their inner man doth shew its own face with the more difficulty , by how much it is more beautiful , and worthy to be beheld . and so it was with this excellent person as his inscriptions upon these papers shew , [ the state of my own soul ] and [ qotes for my self ] signifying their intended use , was that of a mirrour to represent himself to his own eye , not to other mens . yet this aversion ( though great ) hath not been always invincible , or such as no reasons to the contrary could oversway . what are the psalms of david , and sundry memoires of holy men in scripture , that were remotest from ostentation and vain glory , but records of the most secret dispositions and motions of the hidden man of the heart , made publick for the instruction of their own , and succeeding ages . as also the other published meditations , and soliloquies , of some of the greatest worthies in the christian church , must be understood to have had the same pious design . nor , hath a generous benignity , in some heathens , permitted them to ingross to themselves , or envy to the world those pleasant sensations of their own minds , which they thought might be some way instructive and useful to other men. as that * renowned philosopher and emperour is instance , that scrupled not to write and leave behind him for this purpose , twelve books concerning his own life . the thing cannot be culpable if the design be innocent , which will in great part be discernable in the manner of doing it , when it is with unaffected simplicity , and without studied disguise : as we commend a picture , not so much for its being specious , as that it is like the face . so have good men in giving accounts of themselves not spared to put in the distempers , and disaffections of their spirits , that are as great blemishes and deformities , as a wart or mole on the face ; which the faithful pencil must as curiously express , as the greatest decencies . however , if this publication be praise-worthy , nothing is to be arrogated to the author , as , if it be thought blameable ; nothing is to be derogated . for though the work it self ( which carries its sufficient praise with it ) be owing entirely to him ( or rather to the grace of god in him ) the making it publick , is from the advice , and desire of some friends , willing to impart what was once most private , for a publick good. it is but the dissection of his soul ; less to be regretted by friends , when he is now cut of sight , and much more useful , than that of his lately pained body . and as anatomy discovers all the curious contexture of our bodily fabrick : here are ●●ived representations of faith , love , an heavenly mind , of humility , meekness , self-denyal , entire resignedness to the will of god , in their first and continued motions : with whatever parts , and principles besides , compose the whole frame of the new creature , as if we could perceive with our eyes , how the blood in an humane body , circulates through all the vains and arteries , how the heart beats , the spirits fly to and fro , and how each nerve , tendon , fibre , and muscle , perform their several operations . here it may be seen how an heart toucht from above , works , and tends thitherward , how it depresses it self in humiliation , dilates it self in love , exalts it self in praise , submits it self under chastenings , how it draws in its refreshings , and succours as there is need . to many who have seen so steady , uniform , and amiable a course and tenour of of life ; how grateful is it to behold the secret motions of those inward latent principles , from whence all proceeded ? though some others , would look no further than the advantages in external respects that accrue by it . as though some content themselves to know by a clock , the hour of the day , or partake the beneficial use of some rarer engine ; the more curious , especially , any that design imitation , and to compose some like thing , would be much more gratify'd , if through some pellucid inclosure , they could behold all the inward work , and observe how every wheel , spring , or movement , perform their several parts , and offices towards that common use. what is here presented , as it may be of great usefulness to all that seriously design the christian life : so it hath a special use for such as design it not , and who think there is no such thing . it may peculiarly serve to convince such , as are willing to think as ill as they can of the calling , and office of the ministry , that there are some that serve the lord in that work , who do not study such subjects as are here exemplify'd , only to frame discourses of them , wherewith to entertain the people for an hour ; but for their own use and practice too . that do live the things they teach . and eat of the food they prepare for others . that are in good earnest , and most intent to save themselves , and them that hear them : and do really venture their own souls upon the same bottom , upon which they would perswade their hearers to venture theirs , taking all possible care , left when they preach to others , they should themselves be cast-awayes . the very opinion that we preach , only for forms sake , and to keep up the custom , and believe , or regard not what we our selves say ( as well as the thing it self ) is no small ( nor perhaps uncommon ) hinderance to the success of preaching at this day . it is hard to be serious in hearing , what i think , he is not serious in himself who preaches it . if i apprehend he trifles , 't is a great temptation to me , to do so too ! you may see this worthy man considered the gospel , as a gospel of salvation , and not only taught , but used it accordingly . how sollicitous was he to ground substantially , and strongly , his hope of eternal life ! how warily did he feel his way ; and labour to understand , and know practically , upon what terms he might safely appear before his judge ! to them who do not so , this ought to be taken for a reprehensive example , and may be very directive to them that do . that it may attain its proper ends , is the serious prayer of one desirous to promote the common salvation , iohn howe . mr. corbet's enquiry into the state of his soul. his introduction . in order to peace of conscience and assurance of my good estate towards god , it must in reason be supposed , that i may rightly understand the marks of sincerity set down in gods word , as also the predominant inclination and motions of my own soul ; and that i may be so far assured of my right understanding of the things aforesaid , as to have no reasonable ground of doubting thereof . for i have no other ordinary way to know my sincerity in order to the said peace and assurance , but to examine , it according to my best understanding by the marks thereof set down in gods word . in this self-examination it is requisite that i use all diligence and impartiality with constancy ; and that i earnestly pray for gods assistance in it , and heartily offer my self to his search , as david did , psal. 139. 23. wherefore if upon the most impartial and diligent search , that i can make according to the best of my understanding , together with earnest and constant prayer to god to assist me therein as in my greatest concern ; it doth most rationally appear to me , that the predominant inclination and motions of my soul are agreeable to the marks of sincerity set down in gods word , then my conscience doing its office aright is to judge for me accordingly , viz. that i am sincere . and in this judgment i am to acquiesce , because it is the judgment of gods agent and minister , which he hath set up within me to judge under him of my internal state , according to his law , by which he himself doth and will judge me . god hath the same aspect upon the soul , which conscience his vicegerent hath , as it from time to time , or ordinarily judgeth not against him or without him , but under him and according to his judgment , either acquitting or condemning . to this purpose the apostle speaketh , 1 john 3. 20 , 21. if our heart condemn us , god is greater than our heart and knoweth all things ; if our heart condemn us not , then have we confidence towards god. the state of my own soul according to the strictest search that i can make . psal. 139. 23 , 24. search me o lord and know my heart , try me and know my thoughts , and see if there be any wicked way in me and lead me in the way everlasting , amen . the following particulars were set down in decemb. jan. feb. an. 1663. as far as i am able to discern my heart and wayes , i have chosen the lord for my portion , i take up my rest in him and not in the creature . to love and fear and admire and bless him , and to have communion with him is my chief joy . and the eternal vision and fruition of god is my great hope . i would not only have god herafter , but here in this world for my chief good . he is even now better than all the world. i come to god by jesus christ. and as i believe in god , i believe also in christ , and rejoyce and glory in him , and acknowledging my own sinfulness and unworthyness , i rest intirely on him as the ground of my justification to life , and of all favour and acceptance with god. i receive christ as my lord , and give up my self to him . i let him into my heart by faith. i esteem him precious and am willing to suffer the loss of all , that i may win him ; i desire to know him in the power of his death and resurrection , and am much grieved , that i do so weakly experience that power , and feel it no more operative in me in my dying to sin and 〈◊〉 world , and in living and walking in the spirit . i do not cease to lament the more heinous sins of my life , and cannot forbear the continual imploring of the pardon of them . i do not return again to them , and i resolve never so to do ; i watch and pray and strive against all sin , but especially against those sins , to which i am more especially inclined ; my conflicts are daily , and am put hard to it . but i do not yield up my self to any sin , nor lie down in it , yea i do not suffer sinful cogitations to lodge in me . howbeit i am many times much discomposed , damped in spirit , deadned in duty , distracted in my studies , and molested and hindered every way by the sin that dwelleth in me . but i resolve that sin shall have no rest in my soul , and that i will never injoy it . though i cannot keep sin out of my heart , yet it doth not reign in my mortal body , nor do i yield my members to the service of it . i would fulfil all righteousness , and owe nothing to any man but love . i had a hundred sold rather suffer wrong than do wrong . it was said of christ , that no guile was found in his mouth , and of the faithful company that followed the lamb , that no guile was found in their mouth . and that it may be so with me i indeavour with my whole heart . i trust god with my chiefest outward concernment , even with that , about which i am most solicitous , and wherein to be satisfied is of great moment to me , for that it hath as great an influence upon my spirit , as any outward thing hath . and i do believe that god will provide for me herein , or otherwise supply the want of it . my earnest desire of god is , that my outward condition may be so stated by his wife and gracious providence , as i may be least exposed to temptation , and best disposed , and furthered unto duty . i have an inclination to seek self , particularly in vain applause , and that in religious services ; and herein i have been highly guilty , but i shame my self for it before god , and i am willing to be satisfied in the praise , that comes from him alone ; and i trust through his grace , that i can deny my self in matter of reputation to do his will. i love the lord jesus christ and all his saints . the broken estate of the church , especialy by intestine evils , is a great trouble to my spirit . the scandals of professors i am truly grieved at , and i would not by their weaknesses seek to excuse my own faults , or an advancing of my own virtues . i have no setled bitterness and revenge against my enemies , but i love , pitty and pray for them . as concerning god's enemies i am more provoked , but i would not be inhumane or cruel against them . for the wrath of man worketh not the righteousness of god. i contemn none , i would not imbitter the spirit of any . i would answer all obligations of courtesy , as accounting it a righteousness . i would not insult over the weakness of any ; and this is partly out of natural tenderness and moral considerations , and i find that the goodness , and kindness of god , the meekness gentleness of christ hath here unto made impression upon me . i find upon the review of my life past according to the clearest judgment , that i can make , that i have not gone backward , but proceeded forward , in the wayes of godliness . and this increase i reckon not by sudden fits now and then hapening , but by the main progress of the work in the total sum. i have been grieved that i am no more elevated in the hope of heaven , and that i cannot attain to a longing desire to be gone hence , and to be there with christ. i have laboured to raise up my heart , and have had enlargement , even when deadness and flatness had been upon me . i think with my self sometimes , were my evidences clear for heaven , i would exalt to be gone hence this very hour ; but i find not this readiness at all times . when i have had a good enterprize in hand for god's glory and some publick benefit , i watched against vanity of mind and vain glory in carrying it on ; and i desire purely to aym at god ' s glory , and to be satisfied with my reward in him . and i take heed , that i forget not my mortality , when i am pursuing that design ; but i would fain bring up my self to this frame , to be contented to be taken hence in the midst of it , as judging that i shall be no looser by my removal , and god cannot stand in need of that service . lord forgive my inordinate self-love , which hath disturbed the actings of pure charity in divers passages of moment . for self-love in my sensitive appetite hath had motions contrary to the love of god and my neighbour . nevertheless my judgment hath disallowed it , and i have for the most part acted against it , and for that , which the love of god and my neighbour did command . o lord forgive my ten thousand talents . i come to jesus christ , who hath made satisfaction , and lay this heavy reckoning to his account . lord forgive my iniquity , for it is exceeding great . these following passages were set down , march 4. an. 1675. upon the review of the foregoing evidences , after twelve years , i find through grace the same abiding in me , and more and more rooted . and some particulars which did make me more to doubt of my good estate , i find to be since that time in a greater degree vanquished . i have done what in me lies , to call to remembrance all my remarkable sins , from my childhood and youth till now : and as far as i can judg , i have repented of them , both generally and particularly . and i now repent of them all , from the bottom of my heart , with a self abhorrence , if i can know my own heart by the strictest , and most impartial search that i can make . upon the best judgment that i can make of the nature of sin , and the frame of my own heart , and course of life ; i know no sin lying upon me , which doth not consist with habitual repentance , and with the hatred of sin , and with an unseigned consent that god be my saviour , and sanctifier , and with the loving of god above all . the mercy of god towards me , in the prolonging of the day of grace , in the strivings of his spirit , in his chastisements , in the checks of conscience , in the recovery of my soul out of distempers and backslidings , doth greatly affect my heart , and strongly engage me to him ; and doth often call upon my soul , and all that is within me , to bless his holy name . though my spiritual growth be very low and slow ; yet to this present time , i have not grown worse , but better , speaking of growth in the whole space , or greater spaces of my time past , and not every particular day . by prayer , and endeavours long continued , i have in some measure overcome a special very sinful distemster of mind , and gained the contrary temper against a natural propensity . though my faith in christ be weak , yet to have part in his promises , i am ready to part with all that is dear in this world , and i have no hope of happiness , but in christ. though i have had doubtings touching the promised salvation , yet i know that as to my own felicity , i prize nothing more than that salvation , being the glorifying , and injoying god for ever , and i embrace it as my best good. i love christ , whom i have not seen , and i am affected towards him , as towards a person , who taught and did the most excellent things , and promised a most excellent state to his followers , and purchased their redemption at the dearest rate . i am heartily grieved for loving god so little , yet i am sure , this i wrote according to a full perswasion at that time . i love nothing more than god , and in my esteem and choice , i prefer the spiritual , divine , and heavenly life , imcomparably before the carnal , animal , earthly life . and this esteem and choice , is made good by performance in ordinary . i love to love god. and i desire this love not only as an evidence of my salvation , but for it self . i had much rather have a heart to love him perfectly than to have all the riches , honours and pleasures of this world. my conscience beares me witness that in the present exercise of my ministry , i have no self-end of worldly advantage , or reputation among men , or any interest of the carnal mind : but if the command of christ , and the necessities of souls did not oblige me to this service , i should gladly retire to privacy and solitude . my temporal estate is mean and low , yet i am contented with it , and humbly bless god for what i have . i live in as narrow a compass for expences , as i can , that i might have something to give to the poor , and to be helpful to those that are in need , according to my ability . and as god hath required of us to love mercy ; and our saviour hath said , it is a more blessed thing to give , than to receive ; so i have more pleasure in giving a portion to the needy , as far as my mean estate will bear , than in laying out for the delight of my own sense , or worldly conveniences . and this proceeds not from a conceit of merit in any thing that i can do , but from a love to please god , and do good. though i have a good knowledge about the premises , yet i am apt to waver about the conclusion . and though i apprehend the evidences of my sincerity to be clear , yet a timorousness remains in me . though i have not as yet overcome the fear of death , yet i am sure that the unwillingness that is in me to dye , is not that i might enjoy the pleasures of sense , or any gratification of the animal life . i feel in my self a burden of sin and corruption , much sensuality , earthliness , selfishness ; nevertheless i judg , there is that predominancy of love to god , and holiness , which i hope is unmoveably seated in my soul ; whereupon i hope that it cannot be , that i should be cast out of his blissful presence into that perdition , which is a state of immutable hatred of him . and i apprehend that the most horrid , and hellish state of hell it self , lyes in its everlasting , and utmost enmity against god. thus i am searching and trying my heart and wayes , and what i find by my self i write down , that i may have it by me for my relief in an evil day , and an hour of temptation . for i must expect the time , when by weakness or anguish of body or mind i may be disabled to recollect my self , and duly to state the case of my own soul. and the powers of nature may so fail , that i may have but a very weak apprehension of what i have to do in this great concernment . i am warned by the parable of the ten virgins to look to it , that together with my lamp i may have oyl in my vessel , and be ready to enter in with the bridegroom at his coming . lord be merciful to me a sinner , to me one of the chiefest of sinners . o my exceeding sinfulness ! o the riches of thy goodness towards me ! should not i loath my carnal self , should not i grieve for grieving thy spirit ? i desire to do so , i hope to do so . do what thou wilt with me , so thou pardon , and sanctify and save me . i am afraid of thy judgments , i can endure but little , o how weak is my heart ! nevertheless i will endeavour , and i trust through grace that that i shall be enabled to bear thy correcting hand . thou art wise and holy , thou art merciful and gracious , thou retainest not thine anger for ever , because thou delightest in mercy . o spare me , and consider me , and deal with me not after my sins , and reward me not after mine iniquities ; but as far as the east is from the west , so far remove my transgressions from me ; comfort me and satisfy me , for i wait for relief from thee . whatsoever befalls me , i will put my trust in thee . i believe , o lord help my unbelief . lord increase my faith. o my god i lie at thy feet and mercy , i put my sinful distressed soul into the hands of jesus christ , and i rest on the covenant of grace made in him , as all my salvation , and all my desire , amen . more observations touching the state of my soul. march the 27th . 1676. o the wonderful mercy of god towards me a most vile and ●●etched sinner , in convincing , rebuking and awakening me unto a self-abhorrence , and an utter detestation of my sins , my special sins ; so that i cannot be reconciled to them . since the more powerful awakening of my conscience i never have , and am perswaded never shall return to those former sins which made a breach between god and my soul. i hate every sin impartially . a sinful state is in my internal sense an horrid and an hellish state . i finde my self firmly resolved to give up any part of my worldly estate , that i shall be found to hold to anothers wrong . if it be doubtful where the right lies , i am resolved first to indeavour a reference to conscientious knowing men ; and if that cannot be fitly had , to submit it to a legal tryal , with a desire that right may take place . i know not that i hold any 〈◊〉 estate , or that there is any doubt of my legal right to any thing that i possess : but i have made supposition for the tryal of my own spirit . when i had a father or mother , i would have trusted them , to defend or deliver me from any evil , from which it was in their power to defend or deliver me . in the same manner i now trust to my loving wife . why then should i be suspicious of god , in whose hands i am ? why should i doubt of his dear love , and tender mercy towards me , or call in question his good will to preserve , or deliver me from any affliction , that would be too hard for me to bear , or to sustain , and comfort me under any suffering , which he sees fit to inflict upon me ? if when i was more careless , and forgetful of god , and when i ventured upon breaches with him , he was pleased to convince , me of my sin , and to rouze me up to a greater care , and to make me more earnest for pardon , and for healing , and for all needful grace , and more throughly resolved to follow him throughout ; surely he will not refuse me in my addresses ▪ for more grace , and a more confirmed state of holiness . if i follow on to know the lord , i shall know him , and see his salvation . though death and judgment be of dreadful consideration ; though god be holy and just , and i be vile , and guilty , and worthy of eternal perdition ; yet why should i doubt of mercy and forgiveness , and of support and comfort in the darkness of death , and of justification in the day of judgment , from a merciful and faithful god , through a powerful redeemer and advocate ; seeing as a humble penitent believer , i lye at his feet , and cast my self into his arms , and wait on his grace , and am resolved to keep his wayes , and never to return to folly. i more desire to be sincere , than to know that i am so . the comfort and delight of being and doing good , i fet not so much by , as the very being and doing good. to love god , and to be conformable to him , is that , which i most of all desire should be in me . i will trust god in his wayes . i will strive against an over-timorous sollicitude about my own salvation , and will commit my self to god , who is the infinite goodness and love , and i will lye down , and take my repose therein . i am grieved , when i observe , or hear of the scandals of some professors , and the disorders of those , that are in charity to bejudged sincere , and the follies , and frailties of the more sincere and upright . and it humbles me , by causing me to reflect upon my self , and my own faultiness , and weakness , and proness to offend ; and it makes me more to desire the heavenly society , and to be among the spirits of just men made perfect . my sins of sensuality in every kind and degree , i search out , and repent of . i am kept by grace , from gross sins of this sort . in the gratifications of sense , which are lawful in general , i scrupulously dread excess , and unduness of circumstances . how earnestly do i desire an absolute purity ! all envy , unrighteousness , uncharitableness , uncompassionateness , undutifulness , and base selfishness , which is the root of all , i have seen , lamented , and abhorred . the motions and stirrings of mind , that way are suppressed and dislodged : i will never give way thereunto . self-applauding , self-seeking in matter of praise and honour before men , i strive against . i desire to be as sincere to anothers reputation , as to my own . i would not value others , by their regard to me , but by their true worth. i would be contented to be little in the eyes of others . this i unfeignedly desire and endeavour , and i hope that i have it in some good degree . all my omissions , and negligences in the work of the ministry , in preaching , in personal private application i bewail , and heartily resolve upon more diligence and faithfulness . enter not into judgment with thy servant , o lord , but remember me , and spare me according to thy great mercy in christ jesus the great propitiation for sin , in whom i desire to be found , and under the covert of whose wing i stand , that i may be saved from thy wrath , and injoy thy peace , and live in thy presence , where is fulness of joy , and pleasures for evermore . feb. 22. 1678 / 9 god will never damn in hell any soul , that hath the habitual , predominant love of god , though culpably remiss , and otherwise sinful , while he remaineth such ; yea hell , and such love of god are inconsistent . i love the holy will of god with all my heart , and hate all disconformity to it . nothing is more grievous to me , than to ▪ displease god , and nothing is more pleasant to me , than to please him . i strive after christian perfection . i labour to be unbottomed of self , to dye to self-advancement , to self-gloriation , and to all selfish joys , and to live wholly in , and to god , and to have self swallowed up in the love of him. i labour in the work of self-resignation , that my will may be confined to , and included in the will of god. i strive after patience in its perfect work , and do find a willingness to yield to gods will in my chastisements . i still justify god , and do not entertain an hard thought of his dealing with me , but conclude that it is altogether holy , just , and good , and for the best . i feel my sin a greater burden to me , than my affliction . i had rather have health of soul in a body full of pain , than health and ease of body with a distempered soul. and the sense of my great sinfulness disposeth me to patience , under my afflicting infirmities of body . i narrowly watch my heart , that it may not lodge , or admit a vain thought . when i am surprized with vanity , i suppress it as soon as i observe it . i am very fearful of offending in a word . when on the sudden , and by incogitancy i have spoken a word , which upon second thoughts is doubtful to me , though i had not such doubt in the speaking of it , i have been much perplexed about it , and have engaged my self to a greater watchfulness . aug. 1680. surely christ hath my heart . whensoever i swerve from christ in a thought , word , or deed , it is by inadvertency and surprizal against my fixed principle ; and i have great regret at it , and loath my self for it . if i were out of all fear o damnation i had rather be holy then unholy ; and i take pains and use gods means to be holy in opposition to the flesh , and i make it my chief care . and i do this , because i make the enjoying of god my chief good , and rather than lose the hope thereof i would willingly undergo the sufferings of this life , which lead to that blessed fruition , not excepting the fiery-trial it self . aug. 1680. i hope , when the end cometh , my god will say to me , dear child thy warfare is accompilshed , thine iniquity is pardoned , enter thou into my rest. therefore i will both hope and quietly wait for the salvation of god. i will hope to the end . strengthen me o my god that i faint not . october the 4. 1680. i have no design , i pursue nothing contrary to god's interest : but all my designes and pursuits are for god and holiness . i think i am sure of this , if i be sure of any thing . my great aim and care and labour is to cleanse my self from all filthyness of flesh and spirit , and to perfect holyness in the fear of god. to whom i yield my self a servant , to obey , his servant i am . but i do not yield my self a servant to sin , to obey it ; but i do yield my self a servant to god to obey him. the design and business of my life is to do his will. the workings of my heart in my affliction . aug. the 5th . 1680. the will of god in laying this affliction upon me , i unfeignedly approve as holy , just , and good ; and i am unfeignedly willing to bear the affliction , as it is an evil laid upon me by his will , till the time come , in which he thinks fit to remove it . i watch and pray and strive that i may not give way to a repining thought against his holy hand . in this point thē spirit is willing , but the flesh is weak . my mind doth really consent to gods dispensation and to my submission , and being most agreeable to his wise and gracious government , and most conducing to my salvation . but my sensitive part , and my mind also as it is in part unrenewed , weak and sinful doth greatly reluctate , so that i am put hard to it , and i must say , i am willing , lord help my unwillingness . i have not observed in the several dayes that a thought of direct or positive discontentment or vexatious commotion of mind hath been admitted by me , nevertheless i see to my grief , that i fall exceeding short of that quietness , contentation , and cheerfulness in my condition , and of that sreeness of self resignation to gods will , that i desire , and his goodness calls for . i wrestle with god by importunate prayer , that this thorn in the flesh might depart from me ; that this distemper might be removed , or so mitigated , that i might be in some comfortable ease , and get a more cheerful freedom in doing my duty . yet i would not wrest this relief out of his hands unseasonably , and without his good will , and his blessing . i would wait his time , and desire to have ▪ it with his love and favour , and with a saving benefit . and so my earnest desire thereof is limited with submission to his holy will. yet i find that this submission is no easy matter , but that i must take pains with my own heart , and that it is god , who must work my heart to it , and keep under the flesh , which is alwaies ready to rebel . it is hard to be willing to bear my wearisom condition . and o how weak is my heart , and ready to sink , if it be not upheld by a strength above my own ! o let his grace be sufficient for me , and let his power be made perfect in my weakness ! i feel my self bettered in the inner man by this chastening . it hath furthered mortification and self-denyal , and done much to the breaking of the heart of pride , and to bring me on towards that more perfect self-examination , for which i labour . it hath much deadned the world to me , and my desire to the world. it makes me know in earnest the emptiness of all creatures , and how great my concern is in god. it drives me close to him , and makes me to fetch all my comforts from him . i see of how little value all outward contentments are ; and not only in my present afflicted state , but if i were at ease and in full prosperity . the sense of this benefit to my soul is the great means of bringing my will to that weak degree of submission to god's will , to which i have atatined . o that i could live more by faith in this trying affliction . i indeavour to impress upon my soul those arguments , which the scripture affords for patience and long-suffering with joyfulness . but this will not do the work , unless the spirit of faith and patience be given from him , from whom comes down every good and perfect gift . i pray , i cry to my father , that he would give me the holy spirit according to his gracious promise , that i might shew forth the power of his grace , and that i might not dishonour him , nor discourage his children , nor reproach religion by my weakness . and in my bearing of it well , my reputation is nothing regarded by me in comparison of the honour of christ. him i desire to gloryfy both in my obedience and patience . i do not love god the less because of his correcting hand upon me . as my necessities drive me , so his love draws me , and my love brings me to him . i look to him as my father . and shall i not honour my father , and give him reverence , when i am chastned of him ? the lord is my portion saith my soul , therefore will i hope in him . i will wait for the lord , who hideth his face , i will look after him ; he retaineth not his anger for ever , because he delighteth in mercy . therefore he will turn again , and have compassion upon me . if he kill me i will put my trust in him : for he will not cast me off for ever , if i cleave to him with faith unseigned , but even through death it self will he save me . he will bring me forth to the light , and i shall behold his righteousness . when i say , what shall i do in case of such or such troublesome or dangerous consequents , my heart answers , be not careful , god will provide , i will leave it to him . besides a natural desire of ease and rest , the sense of the temptation which i am liable in this condition , makes me importunate to be delivered from it . i feellingly know the weakness of my own heart , and i am not ignorant of the devil's malice and subtilty , and how he will make the fiercest assaults , where i am weakest . whereupon i tremble in my self for fear of being tempted , and shaken and greatly amazed . and upon this ground respecting my souls safety , i judg an humble and patient importunity with god for the removing or moderating of my distemper , to be my duty . yet to keep me from being over solicitous and anxious in this thing , i consider that god doth govern and limit all our temptations , and will not suffer us to be tempted above what we are able , but will with the temptation open a way for us to escape . nevertheless i find , that i do much offend by too great a vehemence of desire to be delivered from this grievous burden without due submission ; also by too much disquietness and dejection , when after some expectation of a benefit by that means , i perceive that my hope thereof is like to be frustrated . the lord help me to carry it better , and as i ought to do , and keep my mind in its right frame . my business under this affliction is to be careful about my own part , and to leave god's part to his care . my part is to do my duty , and to get the benefit of the affliction , but to remove it is god's part . let me perform what belongs to me , and what belongs to god , he will certainly perform in his own time and way . the sum of my duty is graciously to comply with the dispensation and to behave my self suitably to it , and to please and honour god under it . accordingly in this i labour , and in this way i seek for comfort . and first i justify god and judg my self . god exercises his own holiness and justice in this castigation . his justice and holiness i approve , and accept the punishment of mine iniquity , and exercise an hatred of the sin , for which i now smart . i will bear the indignation of the lord , because i have sinned against him , and i repent with a self-abhorrence ; and i lye in the dust at his feet , and wait on him , untill that he have mercy upon me , and i am glad to receive mercy upon his terms . i have fled for refuge to lay hold on the hope that is set before me . i do most heartily take god for my portion , and i had rather live the divine life in conformity to him and fellowship with him , here in the first-fruits of the spirit , and hereafter in the fulness of glory , than live in the fulness of the delights and contentments , that belong to the natural life upon earth in a way of sin , and allienation from the life of god. i do most heartily take christ according to the offer of the gospel , not only to be justified from my sins and delivered from the wrath to come by his merits ; but also to be sanctified by his word and spirit , and to be governed by his laws , and to be brought by him unto the aforesaid fellowship with god. and my life and practice in the main bent and ordinary course thereof is according to this choice , in a daily walking not by sight and sense , but by faith ; not after the flesh , but after the spirit , in setting my heart not on earthly , but on heavenly things . i cast off vain desires and hopes , and my expectations of good are from god according to the tenor of his promises . when i walk in darkness , and see no light of outward comfort , humane helps , and visible means , i will trust in the name of the lord , and stay my self upon my god. i strive with my own spirit to subdue it to the will of god ; and in whatsoever i am tempted to be most impatient , therein i labour most for patience . my great care is that i may not sin against my god in any kind , and more especially that i may not sin by a rebellious impatience under his correcting hand . in this present distress i look upon my self , as being upon my tryal , and therefore i look more diligently , to my behaviour in it . now a price is put into my hand for the proof of my sincerity , and i labour accordingly to make good proof of it . i am willing to serve god in pain and patience , else i were unworthy of so good a master . i am willing to be conformable to christ in suffering , else i were unworthy of him . but here i must say again , the spirit indeed is willing , but the flesh is weak ; lord help my unwillingness . i am called to deny all the pleasures of sence and to mind them no more ; and i am heartily willing of it . i am called to declare to others by the exercise of faith and patience the righteonsness of the lord , and his tender mercies , and great faithfulness , and that he alone ▪ is alsufficent . o that the power of his grace may be thus magnified in me ! this is the fruit of the afflictions , that i look after ; and in this will i labour more and more . and through the help of divine grace i will not doubt of a good issue , while i am found in the way of duty . to them , who by patient continuance in well-doing seek for glory and honour and immortality , god , who cannot lye , hath promised to give eternal life . i am desirous to be delivered from this affliction ( if it be the will of the lord ) upon this account , that i might have a more notable proof of my freer choosing of god for my portion , when i am not thus driven to him , as now , because i can go no where else for comfort ; also of my freer turning from the world , even then when i am capable of injoying it . to have such a proof of these things in my self , i should take for a great advantage , and be greatly thankful . nevertheless , for the quieting of my mind , i consider that my present afflicted state doth better secure me from temptations , which might draw my heart from god to the love of the world ; in which respect , prosperity is far more dangerous than adversity . moreover , my present state gives me advantage for a higher proof of the grace that is in me , and of the power of divine aid , upholding me in a life of faith and patience , by which i live upon god alone , when worldly comfort fails me , and by which i am enabled to overcome things grievous to nature , and to get above , not only the pleasures , but the sharp pains of sense , and to live , and endure with little natural , or bodily rest. also , it gives me the advantage of exercising a resolved , willing self-resignation to god in this dispensation , which is harsh to flesh and blood , and a resting in hope , when there is no present appearance of help , and a waiting , and looking for the lord , who hides his face , and a cleaving to him ▪ by constant love , though he doth fore bruise me . if i continue in the exercise of these graces , they will give me a good proof , that the heavenly nature is in me , and will make way for great assurance towards god , and full consolation in christ jesus . and yet further , i trust that i have long before this distress , chosen god for my portion , and drawn off my heart from the flattering vanities of this world. and i know , that in this distress , i do not come to him constrainedly , or meerly as driven . for i delight to draw nigh to him , to pour out my heart before him in prayer and meditation . my meditation of him is sweet to my soul , and i do not love to be diverted from it . and when my distemper is any whit more easy , it works unto a rejoycing in him. and it is for enlargement of heart towards him , that i chiefly desire bodily ease and rest. hear my cry o god , attend unto my prayer . i will cry unto thee , when my heart is overwhelmed : lead me to the rock that is higher than i. god the infinite goodness and love , will not cast off a poor soul that lies at his feet , and cryes for the help of his grace , when it is ready to sink under the burden , and is willing to have mercy upon his terms . therefore , i will still cry to him , and look for him , and lean upon him , & will not depart from him by an evil heart of unbelief . this i resolve in his strength . lord strengthen me unto the perfect work of patience . lord , i heartily consent that thou shouldest use me as thou pleasest , so thou use me , as one of those that love thy name . disposal is an effect of propriety , but it is alwayes a regular , and a loving disposal of the subjects of his government . o! deal favourably with thy servant . thou knowest my frame , remenber that i am but dust. the lord will perfect that which concerneth me : thy mercy o lord endureth for ever . forsake not the works of thine own hands . o lord , without thee i can do nothing . therefore i must beg , and thou wilt give grace sufficient , without which i cannot subsist . for therein is the life of my spirit . for ever , o lord , thy word is settled in heaven . pitty me o lord , as a father pittyeth his children . comfort me o lord , as one whom his mother comforteth . the lord will wait , that he may be gracious unto you : for the lord is a god of judgment ; blessed are all they , that wait for him. can i be in a better hand ? as my professed judgment is concerning gods proceeding , so let me stand affected towards it . notes for my self . keep thy heart with all diligence ; for out of it are the issues of life . death and life are in the power of the tongue . entertain not a sensual imagination for a moment ; and give not way to the least glance of the eye towards vanity . be alwayes expecting some trouble or other , to interrupt thy outward peace and rest. never expect any thing from the world ; and when it offers thee any thing that is good for thee , receive it ; but catch not at it greedily . be alwayes mindful what thou may'st do for thine own and others salvation , in every instant , upon every occasion . dye daily . in arguing with another , watch against every inordinate heat of passion , loud speaking , and every rash word . if any neglect or slight thee , care not for it , yet observe it . any matter of tryal to thee , reckon among thy gains . take no delight of sense , but in a manifest and direct subserviency to spiritual ends ; and use not that delight to irritate , but to allay sensuality . when a sensual imagination or passion breaks in , then excite a tast of the powers of the world to come ; and delay not to recover the divine frame . what thou doubtest , do not . in thy actions , consider not only what is lawful , but what is best in the present circumstances ; and do that . in every delight of sense , watch against all brutishness . when thou art in company , where the talk is but vain , watch to put in a word , that may be to edification . if any despise thee , do not bear a grudge against him for it . and be not offended with any , meerly because they do not honour thee . when thou art framing excuses , take heed of speaking an untruth , or approaching near to it ; lest in avoiding the offence of man , thou make too bold with god. take heed of this also , when thou wouldst speak pleasingly , and avoid offence in speaking . use no recreation or delight of sense , but what thou canst at that very time desire of god , that it may be sanctified to spiritual ends. when thou hearest that another hath spoken any thing to thy injury or disparagement , beware of a transport of anger , that thou speak not harshly or unadvisedly against him , or too passionately for self , or as too much concerned for self . uphold the reputation of thy colleague , or any that is joyned with thee in service , as thou wouldst thine own . watch against all secret pleasure , in the lessening of another for advancing thy self . pray heartily for the success of thy colleague and others , who perform the same service that thou art ingaged in . and rejoyce in whatsoever good is done by them , as in what is done by thy self , and own it before men. use not animosity and contention in any matter , that may be brought to a good issue in the way of peace . engage not hastily as a party in a difference between others ; but reserve thy self impartial , and uningaged , that thou mayest moderate between them . whil'st thou lamentest thy weakness in some cases , and seekest more strength , be sure to use that greater strength in all other cases , whereunto thou hast attained ; and be not remiss or forgetful in any duty , that is more facil to thee : so shalt thou have comfort in thy willing mind , and honest care , and do much towards the attainment of that , which thou yet wantest , and reachest after . in the time of prayer , let no business divert thee from it , that is not of present necessity . when thou hast an opportunity of speaking a word for the good of anothers soul , defer not the doing of it till another time . watch against all bitter , and over-passionate speeches against malignant opposers of the truth . for meckness of spirit and behaviour , is more according to christ , than wrathful zeal . be not transported with passion against those conformists , who are more sober than many others ; yet manifest too little compassion to their suffering brethren . for even in the regenerate , there is a remainder of the spirit of envy , partiality , and selfishness , and too much of wrath , and bitterness , and other parts of the serpentine nature , though in a mortifyed degree . and we are to yield grains of allowance , for the temptations of prejudice , interest , &c. to which good men , as well as others , are obnoxious . in thy zeal against the sins of others , be mindful of thine own exceeding sinfulness : call to remembrance thy great offences , which though they be unfeignedly repented of , give thee to understand what cause thou hast to be meek , and humble , and patient towards all men. watch against the motions of pride and hypocrisie , in the presence of any person , whose favour and opinion thou much esteemest . what is man that thou shouldst pass to be judged by man's judgment , or seek applause from man ! be not discomposed about some petty absurdities of behaviour , or little indecorums , or over-sights : for so to be , is pusillanimity . when thou hast conceived a dislike of any person , his wayes , or actions , or dost ill resent his carriage towards thee ; take heed , thou do not take any secret pleasure in the fore-sight of evil coming upon him ; or in hearing or observing any such folly of his , as tends to his reproach or ruin , or notable dammage . if thou hast fore-spoken the calamity , or any evil , that in reason is like to befal one , who doth unadvisedly manage himself , and his affairs , take heed of wishing or willing , that the evil should come to pass , lest thy judgment or fore-sight should seem to be disparaged ; yea , take heed of any motion rising towards such a wish or will. my own exceeding faultiness ingages me in seeing and hearing the faults and follies of others , to pitty them , rather than to rejoyce or glory over them ; and to cover or lessen those faults , rather than to aggravate , or display them . the mercy and forgiveness , that i have found and hope for at the lord's hand , ingages and disposes me to forgive injuries and abuses done to me . and i should not think it much , that i , who am so sinful , should bear some contumelies , or abuses from men. it is displeasing to me , to hear the faults of others insisted on , whether they be matters of folly and inconsiderateness , or of perverseness and malice ; but especially if the matter be not evident . i find , that petty dammages and injuries are apt to be vexatious , especially in a matter the whole whereof is but little ; as in a litile farm or living . wherefore , i endeavour , that i be not surprized with a troublesom appearance , and consider the moment of a thing , how light it is . abhor every thought , word , and deed , which is contrary to love , and tends to the hurt of others . the more men wrong thee , the more watchfully maintain thy love towards them . after thy publick ministrations in prayer and preaching , be not thoughtful or much concerned , how men like thy performance ; but be concerned for this , how acceptable it is to god , and how effectual and successful to holy & saving means . if god single me out for special great suffering , i have no reason to judge amiss of it : for such is the state of things in the world to come , that some individuals must of necessity suffer for the good of the people . and , why not i , as well as another ? god is my owner , and he may do with me , as with any other , even as he pleaseth ; and he is my father , and he will use me well , and make me sufficient amends for all my suffering ; and i shall be no loser , but an exceeding gainer thereby in the end. in this present state of tryal , it is requisite that there be a sufficient difficulty and hardship , for all those that shall be saved , to grapple with . for all our boasts of free-will , unless there were some heavy weights of sufferings cast by providence into the ballance , to poise against our propensions to follow lusts , and pleasures , and worldly allurements , we should never seriously set our selves to the severe and self-denying duties , which belong to true godliness . to avoid inconveniences to thy self , expose not any to danger , whose safety thou art bound to provide for . in all accusations , whether publick or private , when thou hast made a sufficient defence , enter not into needless matters for ostentation , or such further vindication , as is not necessary , if thou stand in a slippery place ; but lye at a close guard , lest thou be entangled , or in some point circumvented . i will never wittingly and wilfully do amiss , by commission or omission , in a greater or lesser matter , because i shall too often do amiss , at least in smaller matters , through ignorance , or inadvertency , or surprizal of passion , do what i can . watch every opportunity to put in a savoury word , for the good of a soul , with whom thou hast occasion of converse . remember thou hast nothing of thine own , but all is the lords ; and accordingly use all that thou hast to no carnal interest , but to serve him , as being wholly devoted to him. be as serious and hearty in thy prayers to god for the concerns of others , as for thine own . watch against selfishness , lest it work unto great uncharitableness . when thou hast evidences of thy sincerity , which cannot in reason be gain-said , hold to them , and take comfort in them ; yet still endeavour by reviews , and further searchings , to clear it more and more . we keep our evidences , by keeping our graces in their lively exercise . fetch thy comforts from heaven , and not from pleasures or hopes here below . do not overvalue any worth that is in thy self ; but think it rather less than more , than it is indeed . if any slight thee , be neither dejected nor provoked . do not value men according to their esteem of thee , but according to their true worth. watch against the expectation of hearing thine own praise ; and when such a thought arises , instantly suppress it . when thou art commended , let not thy thoughts dwell on it with delight ; but let it be to thee as nothing . take heed of too great a valuation of thine own work , or usefulness in thy place ; and lay not too great a stress thereon . when friends out of love over-value thee , it concerns thee not to over-value thy self ; nor to take more than thy due , though they give it . have a habit of compassion towards the afflicted , firmly fixed in thee , that the motions thereof may be sutably stirred up on every occasion . let an abhorrence of any content in anothers sufferings , be deeply imprinted on thee ; that every thought thereof may be prevented , or instantly suppressed : yea , hate all disregard to anothers misery . watch against all eagerness , and immoderate delight in eating and drinking ; and against minding any kind of food , for the pleasing of the sense . come to thy meals not like a bruit , but as becomes a saint . never terminate in the sensitive pleasure , but make use of it to raise thy heart to god. when thou hast eaten so much , so that thou thinkest more is not expedient , or is better forborn than taken , proceed not to a bit more , lest thou be intangled or disturbed . still consider , is this act , i go about , agreeable to one that hath communion with god ? will this act promote communion with god ? do i come to this act , so as to have communion with god thereby promoted . seek the lawful contentment of any that are about thee , as thou dost thy own ; and be as glad to gratify them as thy self , so far as it is convenient for them . hate and shun all motions of unworthy selfishness : and see , that others be sharers with thee in thy pleasant things , and be not content to have them to thy self alone . be not over sollicitous , for humouring thy self in sensitive suavities , but rather suspicious of it , and be abstemious from it . always mind and do the present duty . comply with the present dispensation , and make the most of it . thy business is to please god , and god will provide for thy comfort . lay thy heart to rest in the will of god. for there is no other rest for the soul , to be thought on . i will not indent with god for any good , but what is included in the covenant of grace . i will expect no good but according to the tenor of that covenant , which is all my salvation , and all my desire . i am resolved that pride shall not set me to study , or preach , or pray , or carry me on in any service . if thoughts of men-pleasing or mans applause , steal in with my honest intentions , i will instantly cast them out , as soon as they be discovered , and i will vvatch and pray for the preventing of them . i will watch , when i go forth in my service for god , that pride do not send me forth : mens opinion of me shall be nothing with me , but the pleasing of god and the doing of good , shall be my whole scope . in performing prayer , i am intent upon god , and his hearing , and observing my thoughts and words ; and i earnestly purpose and strive against thoughts about mens observing and judging of my performance . nevertheless , i do find that together with my sincere and earnest intention directed to god , thoughts of regard to mens esteem , and judging , will too often thrust in , do what i can , so as either to be pleased , or troubled , as i think they judge . these thoughts have greatly troubled my spirit . hereupon i consider , that a due regard to expressions for mens sake , that they be affecting and not offensive , is not faulty but necessary ; and therefore must be heeded . and i think that my thoughts above mens judging have this intention at last chiefly , that my expressions be affecting , and not offensive , yet i am jealous of the mixture of corruption and vanity . i earnestly indeavour to have my heart so filled with the apprehension of god's infinite majesty , and my infinite concernment in him , that all impertinent thoughts may be quite swallowed up . all designing and indeavouring to please men for my own praise i do at that very time detest and abandon , yea at that very time i am sure i do very little regard either the approbation and praise , or the disallowance and dispraise of those very persons , about whom my thoughts are apt to run out , as aforesaid . i do my uttermost to prevent , restrain , and suppress all such thoughts , they are a burden to me . there is scarce any thing that stirs within me , which hath less of my will , than these thoughts have . there is scarce any thing , against which i do more watch and pray and strive , than against these thoughts . and whatsoever tincture of vanity and corruption be found in them , i am heartily sorry for it , i hate and loath it , and i hope that the merciful god will not impute it to me , to the rejecting of my prayer or to any breach between him and me . i find that my very fear of this evil , and desire to avoid it , doth draw my thoughts to it , as a mans great desire to sleep , and his fear that he shall not sleep doth commonly keep him waking . these thoughts i abhor , not only before and after , but in the very time they come in . and i strive with might and main against them . if god approve my service and own me in it , i shall be abundantly satisfied , though men ( what soever or how-many soever they be ) should despise and loath it . on the contrary , if men should never so highly approve it , i can never be satisfied , if god do not accept and bless it . this i am sure of , if i be sure of any thing . i discern that by care i have brought it to that pass , that my thoughts of others present with me in prayer are not with regard to their praise● which i value not , but to what is fit to be done by me in that service , and to their being affected with it . i find i am prone to be anxiously scrupulous : yet i should consider that there be insuitable weaknesses ( as impertinent thoughts ) accompanying the best performances . finis . his writings published are : 1. his history of col. massy's military-actions at and near glocester . 2. the interest of england , 1st and 2d part. 3. a discourse of the religion of england , asserting , that reformed christianity , setled in its due latitude , is the stability and advancement of this kingdom : in two parts . 4. the kingdom of god among men : with a discourse of schism : and an account of himself about conformity , books printed for thomas parkhurst . the art of divine meditation by edmund calamy late of aldermanbury , london . mr. thomas wadsworth's remains , with remarkables of his holy life and death . there is printing a discourse of mr. nathaniel vincent , of self-examination , and meditations on the sacrament . one hundred select sermons of thomas horton , late of st. hellens , london . a discourse of actual providence , by john collings , d. d. an exposition on the six first chapters of the revelations , by charles phelps . sermons of grace and temptation , by thomas froysel . ark of the covenant by george gelaspy . a new-years-gift , by thomas lamb. christ display'd , by nathaniel heywood . heaven or hell , in a good or bad conscience , by nathaniel vincent . incomparable excellencies of god , in his attributes and word , by george swinnock . glimpse of eternity , by abram coley . an exposition on the assemblies catechism , by thomas doolitle . another exposition by thomas lye. another by thomas vincent . morning-exercise against popery , by sundry ministers of the gospel . four useful discourses by je● burrough , published by matthe● mead. present state of new england . husband-man's companion , it divers suitable meditations , by edward bury . revival of grace , by henry hurst . shepherdy spiritualized , by john wood. antidote against the fear of death , by edward bury . notes, typically marginal, from the original text notes for div a34544-e170 * in his funeral-sermon . * marcus antoni●● apokrypta apokalypta velata quædam revelata : some certain, hidden, or vailed spiritual verities revealed : upon occasion of various very prying and critical queries concerning god, the devil, and man, as to his body, soul, and spirit, heaven, hell, judgement &c : propounded to george fox, john perrot, samuel fisher : and after that (with a complaint for want of, and stricter urgency for an answer) re-propounded to edward burroughs : by two persons, choosing to notifie themselves to us no other way then by these two unwonted (if not self-assumed) titles, viz. livinus theodorus, and sabina neriah : which truths (as there inspired by the spirit of god) are here expired in love to the souls of men / from ... samuel fisher. fisher, samuel, 1605-1665. 1661 approx. 80 kb of xml-encoded text transcribed from 17 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2009-10 (eebo-tcp phase 1). a70039 wing f1047 estc r31513 12033731 ocm 12033731 52838 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a70039) transcribed from: (early english books online ; image set 52838) images scanned from microfilm: (early english books, 1641-1700 ; 1010:15 or 982:6) apokrypta apokalypta velata quædam revelata : some certain, hidden, or vailed spiritual verities revealed : upon occasion of various very prying and critical queries concerning god, the devil, and man, as to his body, soul, and spirit, heaven, hell, judgement &c : propounded to george fox, john perrot, samuel fisher : and after that (with a complaint for want of, and stricter urgency for an answer) re-propounded to edward burroughs : by two persons, choosing to notifie themselves to us no other way then by these two unwonted (if not self-assumed) titles, viz. livinus theodorus, and sabina neriah : which truths (as there inspired by the spirit of god) are here expired in love to the souls of men / from ... samuel fisher. fisher, samuel, 1605-1665. fox, george, 1624-1691. j. p. (john perrot), d. 1671? [4], 28 p. printed for robert wilson, london : 1661. first two words of title in greek characters. reproduction of original in huntington library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng spiritual life -modern period, 1500 society of friends -apologetic works. 2007-03 tcp assigned for keying and markup 2007-04 apex covantage keyed and coded from proquest page images 2008-09 john latta sampled and proofread 2008-09 john latta text and markup reviewed and edited 2009-02 pfs batch review (qc) and xml conversion αποκρυπτα αποκαλυπτα velata quaedam revelata : some certain , hidden , or vailed spiritual verities revealed . upon occasion of various very prying , and critical queries concerning god , the devil , & man , as to his body , soul , and spirit . heaven , hell , judgement , &c. propounded to george fox , john perrott , samuel fisher . and after that ( with a complaint for want of , and stricter urgency for an answer ) re-propounded to edward burroughs . by two persons , choosing to notisie themselves to us no other way then by these two unwonted ( if not self-assumed ) titles , viz. livinus theodorus , and sabina neriah . which truths ( as there inspired by the spirit of god ) are here exspired in love to the souls of men . from out of a hole in the gate-house at westminster , through an earthen vessel there imprisoned for the testimony of jesus , known among men by the name of samuel fisher . london , printed for robert wilson , 1661. these returns to the letter , and replies to the queries here ensuing , were in no wise written at first with any purpose of publishing them so generally as at the press : but with particular respect to the satisfaction of those two private querists onely , viz. l. t. & s. n. who have ( on their part ) so privily all along managed the matter of their enquiry , that we can truly say ( notwithstanding our express desires to them of such a thing ) we cannot learn to this very day , by any hint to us ( as from themselves ) distinctly either who , or what , or whence , or where they are ; their letters bearing no date from any sign or place , whereby we might be put into a capacity to come unto any outward cognizance of , or acquaintance with them ; and themselves not willing ( for ought i see ) to be known to us either by their faces , or by the places of their abode , but onely by these two ( i will not say hypocritical , but ) aenigmatical names of livinus theodorus , sabina neriah . but so it was , that they never sending at all for our answer to their queries to that person nominated by themselves , with whom it was left for them at their own request * , but about five or six weeks after it was made ready for them , propounding their queries all over again verbatim to e. b. together with not onely expressions of greater earnestness , and sharper eagerness after an answer , but also a letter of complaint against us three , g. f. j. p. s. f. as either nilling or neglecting , and not at all regarding to gratific our friends ( as they style themselves ) in a matter of so grand importance ; and lastly , they not yet coming , nor so much as sending to me for it , though in a letter left for them , and carried to them by their messenger , it was long since signified to them , that it lies by me for them , if they would either call themselves , or send for it to me by any that might signifie to me where any of us ( as occasion is ) may speak with either of them ; their messenger also intimating ( as i hear ) that their expectation and desire now is of seeing something printed as in answer to them ; i held it meet , in no less love to their souls ( who e're they are ) and even to the souls of all men , then to my own , to commit and commend this long since written reply in print to their or any other persons , whether private , or publick perusal , in such manner and form as hereafter follows . s. f. some certain , hidden , or vailed spiritual verities revealed , &c. friends , you , who ( tam masculiné , quam foemininé , and that ( as may well seem , at least to some ) mendaciter & fictitiè potius , quàm veraciter & sincerè ) subscribe your selves ( respectively ) by these two more latine , greek , and hebrew , then engl●sh names ( which are significative of a nature and state which your selves are short of ) of livinus theodorus , and sabina neriah . i have seen your thirteen queries propounded to g. f. j. p. and my self , or either of us , together with your ( seeming sympathetical ) preface to them , wherein ( after an acknowledgement of our ministry as such , whereby people may be brought into a posture or frame of spirit , in which they may be capable to receive the mystery of godliness , which ye believe also by the light within us , to be in a great measure elucidated unto us ) you express your selves in some other particulars in such wise , as gives me occasion ( by way of preface to my answer ) to premise something as to them . you intimate of the things exhibited to us in your questions , that they are matters of such weight , that the consideration thereof hath oft much reflected upon your spirits , so that you have gone sometimes to our assemblies in hopes to hear discourses of such like , as being of great concernment , and very pertinent for every one to know ; but though ye have heard us promising felicity and consolation in the creatures obedience , and threatning judgement and misery in its disobedience ; yet we never explicated ( so as to your satisfaction ) when , where , and in what manner they must of necessity participate of the one or the other . hereupon , and for other reasons by you alledged , viz. the profitableness of writing above verbal discourses , as in which things discussed are more subject to be obliviated , wrested , perverted , and the intellect more obnubilated , then in the other ( which all are reasons of little cogency ( if there were no other ) to enforce me to answer the curiosity of your itching minds in this case , sith i well know , that in the power and spirit of god , truth may be unfolded both much more , and to many more also , that are of open and honest hearts , in one hour by word of mouth , then it can by the writing of many days , to men , who have ( pruritum cognoscendi ) more desire meerly to know , then mind to do what good is already known : i say ( as you say also ) that ( causis superius ) you present to us the following queries in writing , in order to receiving a satisfactory answer in the same way of writing hoping it will not be offensive , sed potius cum delectatione accepta , ( but acceptum ye should have said , had ye heeded what ye wrote ) promising in case ye do receive our answer in plain , honest , down-right words , ye will be obliged not onely to acknowledge your selves to be our friends , but , us also to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and be ready to acknowledge the truth of our principles before , or to any that you shall hear oppose us . now truly friends , here are ( not a few ) very fair pretences and seeming shews of simplicity , but yet ( latet anguis in herbà ) there is an eye ( that is not evil neither , but pure and single ) which sees more of the serpent , then of the saint in all this , and in the queries that follow after it ; and more of that subtilty of the enemy , then of that simplicity that is in christ , whose meat and drink it was to do the wil made known , whilst the other feeds , no higher then on that dust of desiring to know , and discourse of those many truths , which he never minds , nor means that they shall have so much influence upon his heart , or dominion over him in his life , as to order him rightly according thereunto , in either the one , or the other : whereupon we could very well excuse our selves ( as to the lord ) if we should answer you no otherwise , then by answering you not a word : and for my own part , though it is not at all offensive to me ( if it never prove so to your selves ) yet ( as delightful as ye take it to be to us to be presented with your queries , wherein ye shew your own delight to be in minding things too high for you , or for any but such whose dwelling hath been long in the deep , before ye are truly come to be well acquainted with the first principles of the oracles of god within your selves ) i take as little delight in , as i do offence at your own , or any ones presentments of this kind , it being altogether as endless , as it 's easeless , and well-nigh as useless for us , as it 's utterly reasonless for you , or any to engage us to it , or expect it from us , that we ( who , howbeit ye , who come but sometimes to our meetings ( as ye say ) have seldom heard us have so abundantly opened the truth in those very points concerning god and man , as to his body , soul and spirit , heaven , hell , the holy city , the day of the lord , and the eternal judgement ; and so long directed people to that true light which onely gives the knowledge of all these very things ye enquire after ; and this not onely by our verbal discourses , but also in our books , which are extant in all places to the publike view of all persons ) should condescend to exercise our selves stil in writing the same o're and o're again , to gratifie every two or three single persons in private , in order to the feeding of every airy fancy , which would fain furnish it self for windy discourse thereof , with notions and comprehensions of those weighty truths of god , which it's fitter for wise men to wait in silence on the lord for the feeling the truth of , within themselves , in that light , out of which they can never be known , then in a flood of words to stand questioning and replying one to another about them , and which ( though it 's very pertinent , and also necessary , yet ) it 's not more pertinent , nor necessary for every one to know , then it 's necessary for every one , that would know them in truth , to know them by the manifestation of the spirit of truth , which leads into all truth , within himself , there being no dispensation nor administration either below or beyond that of the spirit in man , and the inspiration of the almighty , that gives that wisdom and understanding , whereby onely they , and all soul saving truths can be discerned : so that it may be truly said of christ ( the true light , who in measure enlightneth every man ) as in order to the knowledge of god , a man's self , and all other matters y● query about : si christum nescis , nihil est si catera noscis ; si christum noscis , nihil est si ●aetera nescis . ye have moses and the prophets within , viz. this written spoken , manifested in you , quod tibi ne vis fieri alteri ne feceris , and ( retro ) whatever ye would that men should do unto you , do ye even so to them ▪ this ( saith christ ) is the law , or moses and the prophets ; but if ye will not be admonished nor perswaded by moses and the prophets , neither will ye be perswaded by such of us , who were once dead in sin with you , but are now risen to life by the power of god , which is his light , and in the same sent to speak unto you from the dead . and as for your owning or disowning of us to any such , as before you shall oppose us , it 's little to us , if ye own us to be of the truth , unless ye come together with us into union with it ; for we know ( whether ye confess to , or deny us ) that we are of god , & that the world lieth in that wickedness that cuts off from him ; and that we are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , such as hold forth that infallible everlasting truth of god , which hath very amply revealed to us of its secrets ; which truth needs no man at all to plead for it ( for it pleads both for it self , and for its children ) much less such as seem to side with it without in words , yet indeed resist the power of it in themselves : if ye be so wise as to submit to the teachings of it , ye shall be wise to yourselves , & to the salvation of your souls ; but if you sleight or scorn it , so as to seek or seem to be above it , ye alone must bear it , in the judgement of it . to conclude , though as one of this worlds fools may ask much more then many a wise man in christ may think fit to answer to ; so one that is a fool for christ , may answer much more truth then many of the wise men of this world may think fit to acknowledge to be satisfactory ; yet , that ye may not think , i say , that ye may not think we forbear to reply upon the account of any such difficulty or depth in your questions , as transcends the capacity of those ye dealwith , whom ye deem ( for all your owning them as above others ) not a little inferior to your selves , and that ( like the sluggard , who is wiser in his own eyes then seven men that can render a reason ) ye may not grow more prudent , then pudent , as many are apt to do in their own conceits , so as to judge them altogether unanswerable , if your questions lye unanswered altogether , in at least some more hopes of your conviction and conversion by us , then fear of your contradiction , or confutation of us , i return to your following queries , as hereafter follows . query 1. what is god really in himself , without any definition ? and in what did he dwell , and manifest himself before the foundation of the heavens and the earth was laid ? answer 1. god , as he is really in himself , is beyond all definition of ours at all , being not determined to his hic & hunc , as all created beings are , being ( as to time and place ) nec definitivé , nec circumscriptivé in either ; but , if speaking by way of such description as those have made of him , who have seen and known him , may , de facto ( as de jure , it ought to do ) amount to the satisfaction of your prying minds , which would fain be intruding into things which ye have not seen . i answer , god , ( whatever more he is , that 's nothing to us , quae supra nos , nihil ad nos , the secret things of himself , are onely to himself , whose mind in all things absolutely , who hath known ? but things reveal'd onely to us , to speak of , and to our children ) is really in himself , whatever he hath at any time , in and by his son , revealed himself to be , in and to his holy prophets , and children ; and whatever they in all ages ( as moved by him so to do ) have declared him to be , whether by word of mouth , or scripture : and so whatever ye there read , god is , that god is really , indeed , and in truth , ( viz. ) a spirit , light , love , that one , omnipotent , all-sufficient , spiritual , substantial , living , everlasting , infinite subsistence , which hath his own being of himself , and gives being , life , breath and all things unto all , in whom we and all mankind , who are his off-spring , both live , move , and have our being . howbeit , there is not in every man , no not in all those that read of him there , and can speak of him ; what they there read , the true knowledge of him so , or so to be ; for they onely truly know him to be this or that , who witness him truly to be this or that to , and within themselves ; & those know him not , who ere they are , that prate this and that of him ( like pyes and parrets , which may be taught verba nostra conari ) yet come not to find and feel him so to be , as they say of him , by feeling after him in his own light , by which he draws nigh to , and is not far from every one of us ; by which ( in ommbus aliqualiter , though not aequaliter ) in some measure , though not the same measure , he manifests something of himself in every conscience , and by which in , and to such as love him , and keep his commandments given out in the same , he manifests himself in such wise as he will not do to the world ; yea , in such wise that they can experimentally say he is so or so , by what they see concerning him , and are made fully sensible of in themselves ; in such wise that they have the witness of it in themselves , and can set to their seal , that god is , and that he is true , good , merciful , faithful , just , righteous in taking vengeance ; that he is a judge , a protector , a saviour , a redeemer , and whatever else he is said to be , even of a truth ; yea in such wise as to say with job , i know that my redeemer liveth : with mary , my spirit rejoiceth in god my saviour : with paul , we are saved by his grace ; christ liveth in me , &c. whenas whoever thinks or sayes he knows god , because he can say something of him at second hand , in a form of words , and the same truth ( perhaps ) which he reads written of god in their scriptures , who declare no more of him , than what their own eyes , ears , and hands , do see , feel and handle of him ( as we do , and they did , who wrote of old that holy scripture ) and yet know him not nigher hand , in that which is of himself , within their own hearts , even that by which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not onely whatsoever is known of god at all , but also whatever is to be known of him , or knowable at all , is manifested in him , rom. 1. 19. he deceives and mistakes himself ; and whate're he thinks he knows of god , he knoweth nothing yet of him , or of ought else , as he ought to know , therefore saith the wisdom of god , 1 cor. 1. 21. in the wisdom of god , the world by wisdom knew not god. and 1 john 2. 4. he that saith , he knoweth god ▪ and keepeth not his commandments , is a lyar , and the truth is not in him . and to such wise sayers and knowers as these ( and such were the scribes , who were ever scraping in the scriptures to find god , and his life ; yet never knew him at any time , nor saw his shape , because they heard not his voice , nor heeded his word in themselves , joh. 5 37. ) god saith , though ye say , god lives , yet as i live ye swear falsly . and why falsly ? was not that a truth , that god lives ? yes , but not a truth truly testified unto by them , ( any more then what is testified in foro hominum , in mens courts , by such as being not eye-witnesses thereof , have it onely by hear-say from others ) because they witnessed to it but in stoln words , which they had , and heard from such , who knew him to live , while themselves knew him not to live within themselves . whereas therefore ye query , what god really is in himself ? as god saith of himself , i am that i am ; so say i , deus est id quod est ; god is what he is : and if ye , who by your asking of u● , profess your selves to be yet ignorant of him , and so to worship ( if yet ye worship him at all ) an unknown god , as the wise athenians did , would know him in any measure , as he is really in himself ; my counsel to you is , to stand still in his own counsel , namely , his light in your own consciences , that in that you may be led forth into his life and likeness , even into the image of his son , the light of the world , the righteous , pure , meek , innocent , gentle , loving , peaceable , in offensive , merciful , compassionate , tender , patient lamb of god , that takes away the sin of it , who is the express image of the father , in that light that manifests him , and all things ( for whatever is manifest , is manifested by the light ) wait for his appearing in his own spirit and power to restore his own image in your hearts ; that as he appeareth , ye may appear with him in his glory , which is fulness of grace and truth , being transformed into his image from glory to glory , by the operation of his holy spirit , that as he appeareth , ye may be like him , and so see him as he is ; then shall ye know the lord , if ye thus follow on to know him , whose goings forth are prepared as the morning to meet those that meet him in his light , by which he shineth into our hearts , to give the light of the knowledge of his own glory , in the face of jesus christ . finally , in answer to the latter part of this your first query , i say , that light which god now is ( whom no such eye as you look after him with , who ask counsel of man only concerning him , and not of himself alone , either hath seen , or can see ) that same light he ever was : and in that light in which he now is , and dwells , ( which is unapproachable by every evil-doer , who hates the light , which is come into him to save him , neither comes into it , lest by it his deeds should be reproved , and which he who doth truth comes to , that his deeds may be made manifest to be wrought in god ) in that god was , and did dwell from everlasting ; and as the outward sun is not seen by any other natural light , save that which shines from it self in the outer world : so god neither is , nor can be seen by any other spiritual light save that which shines from himself , into the inner world of men's hearts : and in that light in which god doth now manifest himself , in the same did he manifest himself ( if yet it be proper so to ask , and so to answer , as concerning him ) before time was , and before there was any creature extant , to take cognizance of him by such a manifestation , even before the foundation of the heaven and earth was laid . qu. 2. whether is there a manifestation of god in every thing that hath a life , motion and being , in this outward creation ? and whether is a creature to expect ever to know god under any other dispensation or administration , further then by the manifestation of the spirit of god in him , which is given to , & c. ? ans . this second query stands in two parts , to the first of which i answer , yes , as 't is said , deo plena sunt omnia : est deus in nobis , agitante calescimus ipso : and not onely so , but also , quaelibet aquae guttula , quaelibet terrae globula , praesentemque refert , quaelibet herba deum . to the second , i answer , nay ; there is no other way , dispensation , or admininistration , in , or under which a creature is to expect to know god , further then by the manifestation of the spirit of god in him ; for it is written , rom : 1. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( that is ) whatever is to be known of god , is manifest in men , for god doth shew it in them . qu. 3. whether are the spirit of god , the spirit of man , and the spirit of the devil , three distinct spirits ? ans . yea , the spirit of god , the spirit of the devil , and the spirit of man , are three distinct spirits . qu. 4. whether be they essentially impregnated in man ? if so , when , and after what manner were the said spirits infused into him ? ans . in this query there is a fallacy , called , a bene divisis ad male conjuncta ; i. e. a question asked of many things together , which ( in some sense at least ) may be truly affirmed of some of them , but cannot be affirmed of them all : i answer therefore , they are not all three ( as your query seems to intimate ) essentially impregnated in man ; neither are they all three de esse homini ; for first , as to the spirit of god , a man may remain a man , i. e a man of the earth ( as to his essentials ) when the spirit of god which was once given him , is ( as david prayed it might not be from himself ) no less then totally taken from him ; therefore god's spirit is not essentially impregnated in man. and as to the spirit of the devil , man was ( quod esse ) truly and formally man , before the spirit of the devil did prevail to enter him , and will be so again , when that unclean spirit is again ejected and cast out of him , quod potest vel adesse , vel abesse , sine subjecti interitu quoad suum esse , hoc non est de essentia huic subjecto : that which may be differently , either in , or not in any subject , without the destruction of that subject , as to its essential being , is not essential to the being of it : but so may be either god's spirit , which is god's gift to man , after he is truly man , or the devil's spirit , which may be cast forth of man , and yet man truly remain man : therefore neither of these are essentially impregnated in him . as to the second part of this fourth query , wherein you ask , when , and after what manner the said spirits were infused into man ? it 's of so little consequence to know , that it 's well nigh as frivolous for one wise man to enquire after it , as 't is impertinent and unprofitable for another to resolve it ; and therefore as to the two spirits of god and the devil , neither of which two are essential to man ( as his own spirit ( in some kind at least ) may be said to be , of which there is more hereafter spoken ) i say onely this , namely , as to that of god , quaerendum est potiùs , quomodo in bono illo spirits ambulemus , quàm quomodo in nos d●…erit . and as to that of the devil , thus , quarendum est potiùs , quomodo ex malo isto evadere possimus , quam quomodo in nos invaserit . query . 5. what is the spirit of man in it self ? is it natural , yea or nay ? is it mortal or immortal ? and whether hath it a being distinct from the body ( when expired ? ) if so , how , and where , clearly demonstrate . qu. 6. whether is there a soul in man distinct from the said spirit ? if yea , what is it ? and where is its present scitnation in man ? ( plainly manifest it distinguishable ) and whether ( after the decease of a man ) it hath a being apart from the body ? if yes , where ? and whether in that state it be sensible either of consolation and happiness , or torment and sorrow ? and after what manner shall it enjoy the one , or have the other inflicted upon it ? qu. 7. whether is it possible for the soul of man to live without a body ? if not , into what body doth it betake it self ? or how is it propagated to eternity . qu. 8. what is its properties and operations ? and what were them souls spoken of in the revelations , which john said he saw crying under the altar ? and what is that altar ? and where did he see it to be ? and whether had them souls bodies ? if yea , what bodies were they ? ans . as to this fifth query , wherein you are busie , high-flown , cl●mbering , and over-curious in querying , what the spirit of man is ; and whether natural , mortal , or immortal ? and whether it hath a being when the body is expired ? if so , how , and where , &c. with which fift query , not onely the latter part of the fourth , but also the whole sixth , seventh and eighth ( wherein ye are as critically inquisitive , running out into various quirks , quiddites , and quomodities about the soul , as quae ? quid ? ubi ? qualis ? quando ? quibus auxilijs ? cur ? under which forms of querying , one pragmatical spirit may ask more questions then many wise men may find either while , or will , or good ground to reply to ) are so far co-incident , that one cannot be well clearly answered without the rest , i say thus , both unto it , and to the rest , viz that man ( as god at first made him ) was a creature consistent of these three , namely , body , soul and spirit ; each of which the apostle prayes on the behalf of them ( as in the saints ) that they might be kept blameless to the coming of our lord jesus * . each of which , though concurrent with the rest , to the compleat making up of that one compositum , or creature called man ( as god at first made him ) are yet distinct in themselves , and separable the one from the other . first , as for the outward earthly body , which was framed of the dust of the outer earth , into which dust , ( as into its first principle ) it must once return ; that is , but the earthly tabernacle , in which the soul , ( which is in truth more the man , than it is ) dwells , and hath its place of residence , and scituation for a time . as for the soul , of which i say it s so distinct from the body , and from the aforesaid spirit also , is that it 's possible to have a being , not only in conjunction with , but also after its separation from them both , of which you ask , where is it's scituation in man ? i answer , if ye query ( as ye seem to do ) of its local scituation , it is plainly scituated in the body , which is a receptacle fitted for it , and is the outward organ , which it animates , which , and in , and by which it acts , while it is in it ; which soul is that life of the body which is truly enough by the very philosopher defined to be , actus corporis organici , quatenus est organicum , whose definition of it is answer in part sufficient to your query concerning its properties and operations . 2dly , and if ye ask , whereabout , or in what part of the body the soul is scituated ? i say , it is quid totum in toto , & totum in qualibet parte , wholly in the whole , and wholly in every part of the body : but if ye ask after other then a local scituation , i say , the soul , which is by christ styled the man's self , and is so more than the outward carcase , ( compare matth. 16. 26. with luke 9. 25. ) and is a more noble part of the man than the other is ; it is scituated [ naturally ] between two natural ones , viz. the outward earthly body , and the inward heavenly spirit of man ; as it is [ spiritually ] between two spiritual opposites , viz. the impure corrupt flesh , and the pure incorruptible spirit ; which ( as contraries ) do lust in fallen man , the one against the other . and as to its having a being , a part from the body , after the decease of the body , or of the man , so far as to his outer body , i affirm it hath ; and though in your dark minds , ye doubt the possibility of its being without a body , and therefore feign a certain transmigration of it of necessity into some other body , when it comes to pass out of its own ; yet i deny , that as a meer pythagorean dream : it 's not necessary , that it must betake it self into some other body , when it departs from its own , in order to its propagation to eternity ; for it is immortal as to any utter annihilation ( howe're it may die by sin , from god , who is the truest life thereof , and so cease to be such a living soul , as at first he made it ) and because immortal , therefore i● its nature eternal , i. e. never ceasing to have same being or other , either good or evil to all eternity . and since ye ask , if so , where ? i answer ; if ye mean as to a local circumscription , it 's as improper as impertinent so to ask , sith the soul which is a spiritual body , and so ( as christ the second man , the lord that spirit also is ) a spirit as well as a body is not in loco circumscriptivé at all : but if by where ? ye intend ( as by the following words ye seem to do ) in what state , namely , a state of bliss , or a state of torture ; that may fall out to it indifferently , to be either so or so , according to that condition of distance and alienation , or of nearness and conjunction , that it stood in , to either god's spirit , or the devil 's , at the time of its departure from the body . and whereas it 's queryed , whether in that state of separation from the body , it can be sensible either of consolation and happiness , or torment and sorrow ? i answer , yes , why not ? ( it being a spirit ) as well as other spirits , viz. the devils , who were most afraid of going into their torment , when they saw themselves ready to be cast forth into the deep , out of the bodies of those two men whom they once possessed ; and the unclean spirit , which when he is cast out of man , whom he once acted in , to his own content and pleasure , walks through dry places , seeking rest , but finding none , unless he can re-enter into his house , out of which he was ejected : and the souls under the altar ( of which ye are more critical in querying , than i shall be careful in answering to that curious mind that would fain know what it cannot know , or if it could , it must not ; which souls are said to cry for vengeance on their adversaries , and therefore were sensible of the wrong sustained from them , and yet were souls , existent in an actual separation from , and without their bodies , being the souls of such whose bodies had been slain for the testimony of jesus . 3dly . as to the spirit of man , which is the best , highest , and most noble of the three aforesaid , which concurs to the constituting of man in his primitive perfection , it is that breath of life , which god breathed into his soul after he had formed him ( as to his body ) of the dust of the earth , whereby he came to be a living soul ; a soul that did partake of something of god's own life ; whereby it did live in his sight ; this is that living principle of the divine nature , which man did before his degeneration , and shall again after his regeneration , partake of ; in respect of which , he was , and shall be again ( as he takes heed to come into union with it , and thereby to recover to his first estate ) called the son of god , as adam was before he fell ; and in respect of which he is said ( principally ) to be made after god's own image , and to be the very image and glory of god ; this is that incorruptible , immortal seed of god , which whoever comes to witness himself brought forth into the likeness of , is said to be born of god , to be of god , to be the child of god , that doth righteousness , and sinneth not , which who so doth is of the devil : this is that breath of gods own immediate breathing into man , that spark of life from him , who is the eternal word , which was with god , and was god , in whom was the life , and his life was the light of men , which shineth in the darkness , in the dark places of their earthly hearts , who by the fall are gone out from it into the lust , but the dark soul comprehends it not : this is that heavenly part , or spirit of man infused into him from above , which lusteth against the corrupt flesh , and against that evil spirit that hath entred into him , that lusteth to envy : this is that which mounts upward , and strengthens such souls as stay by it to mount upward with wings as eagles , towards him from whom it comes , while the earthly part both tends and draws the soul downward , so that in respect of that spirit of man it may be most truly said of god in his first making of man , os homini sublime dedit , coelumque videre . this is that noble , royal , righteous , holy seed , which while man was at first born , made , created and planted after the nature and image of , he was said to be planted a noble vine ; wholly a right seed , till by being alienated , separated , and estranged from it into his earthly part , he became a degenerate plant of a strange vine unto the lord , a seed of evil-doers , that are never more to be renowned , unless they come again to be born of this holy seed , which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from above , of this spiritual part , or spirit in man ( which gives him the heavenly wisdom , which the wisdom of the flesh , that is from beneath , and but earthly , and animal , and diabolical , is enmity against ) and of this breath of life , or inspiration of the almighty , which gives understanding by which he comes again to be a tree of righteousness , a plant of the lords renown , the seed of the kingdom , the royal seed , that right seed , that holy seed , which is the substance of the oak when the leavs fall off the true man that god made , who in the doing of his will abideth ever , when the spirit of the lord shall have blown away all flesh , and all that mankind that is become the seed of the serpent , the generation of the viper , so that it shall wither as the grass , and come to nought as the flower of the grass , which to day is , and to morrow is cast into the oven : finally , such a living soul as man at first became , when god first breathed into him this breath of spiritual life , to live and dwell in his life , light and presence , when the souls that live in sin , and are alienated from his life through the blindness of their hearts , must die for ever , and ever perish from the light of his countenance . this spirit of man is the very principle of spiritual life to his soul , as the soul is the principle of natural life to his body ; whereby as that becomes a living body through the union of it with the soul ; so the soul respectively becomes a living soul , through its vnion with the said spirit . these three are the three principles , after which the man is respectively , and differently denominated , sometimes after the one , sometimes after the other , prout occasio requirit . in respect of the earthly body of which he is formed , man is denominated , 1 cor. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , earthly , and is said to bear an earthly image , and hath his name adam , accordingly , which by interpretation is red earth . in respect of the soul he is denominated animal , an animal man , soully , or but sensual ( as abstract from the aforesaid spirit , jude 19. these are they who are sensual , or ( as the greek word is ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. animal , having not the spirit , 1 cor. 15. there is a natural body , or ( as the greek word is ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is an animal body , 1 cor. 2. the natural man , or as the word is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i e. the animal man perceiveth not the things of the spirit ; so also james 3. the wisdom from beneath , which only the soul is capable of , without the said spirit , which gives that wisdom from above , which is pure , peaceable , &c. is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , earthly , sensual ; i. e. animal , and devilish . in respect of his spirit , and as he is denominated after that , which is in conjunction with the spirit of god , that imparts it to him , he is said to be a spiritual man , discerning the things of the spirit , which the animal man doth not , and discerning others who are but animal , while himself remains undiscerned , by them who are below him , 1 cor. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 1 cor. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and as to your asking concerning the spirit of man , whether it be natural or no ? i answer , that it is natural , i. e. pertaining to the very nature of that man which god first created , and of the man of god which to that primitive nature is restored ; for howbeit it is of the divine nature , and so supernatural , as in reference to man in the fall , who is of the devils marring , yet to the constitution of such a man as god at first made after his own image , and glory , to partake of his own divine nature , it is natural : and though it is as natural to man instatu corrupto , to sin , and break the law of god , as for a natural bruit beast to drink in water ; yet to that man , who is god's image and glory , by participation of the divine nature , it is as natural ( as it was to christ , whose meat and drink it was to do gods will , as also it is to the meer natural man to eat and drink outwardly ) to observe his law : and therefore such as obey the law , are said by nature to do the things contained in the law that is by that nature which man was at first created after , which is the divine nature , which the saints are again according to gods promise partakers of , 2. pet. 1. otherwise , if ye speak of that nature of the devil , vvhich by sin man hath to himself contracted since his departure from the other , it is as contrary to that nature to do good , as it is contrary to the other to do evil ; and this is that nature by vvhich the saints themselves , till they vvere saved by gods grace , and quickned back again into the other , are said to be ( eph. 2. ) the children of wrath as well as other ; and those sinners vvho have lost the first nature , are said there upon to be without natural affection , i. e. without such bovvels of mercy , pitty , love , and compassion to their own flesh , and fellow-creatures , as they had vvhile they stood in the first nature . and vvhereas ye ask above in the fourth query of this spirit of man , as vvell as of god's and of the devil 's ; whether or no it is essentially impregnated in man ? i ansvver , that it is essential ; that is , pertaining to the very being ( and that constitutivé ) of the man aforesaid , viz. that man of god , vvhich vvas of gods first creating , or is of gods renewing back again into his own nature , image and glory ; yea , so , as that such a man cannot possibly be without it , though it is spiritual in it self , and so neither natural ( as is said before ) nor essential , either constitutive , or consecutive to the being of that man , that is in the transgression and alienation from god , and so degenerated from primitive manhood , into no better state than that of the beast of the field , which is his figure . and whereas ye query , whether the said spirit of man is mortal or immortal ? i answer , it is immortal , and neither mortal nor corruptible , but that immortal and incorruptible seed of god , even something of that living word , which is said to be made flesh , and to dwell in the saints , that is said to be ingrafted or put into man's heart , whereby he being begotten into the will of god , is said to be born of god , and the son of god ; which principle , or innate word , being received with meekness , saves that soul from sin , and so from the second death , as it stands in union and conjunction with it ; which word is called ( james 1. ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and is said to be made flesh , and to dwell in the saints , john 1. as their life . and whereas ye ask , whether this spirit of man hath a being distinct from the body , when expired ; and if so , how and where ? i answer , it hath a being distinct , not onely from the body , when deceased ; but from the soul also when expired ; which spirit is quick , powerful , and quickning ; and searching the soul in its secrets , and piercing so unto the marrow and reins , that all things are naked and bare before it , and nothing hid from its sight ; whereupon it is said of this spirit of a man , prov. 20. 27. it is the candle of the lord , searching into the inmost parts of the belly : this is that candle whereby the lord doth search jerusalem it self ; this is that spirit of a man of which it 's said , who knoweth the things of a man , save the spirit of man that is in him ? as none knoweth the things of god , but the spirit of god , and he to whom the spirit of god reveals them , which is onely to the spiritual man ; who by his union with that light of god in himself , which flowes from the life , comes to be god's own image and glory , which all his begotten ones do bear , whose glory is seen to be that of the son of god , which is fulness of grace and truth . and howbeit , the body and soul both may perish , as they seperate from this spirit , yet it lives and abides for ever , together with all that doth the will of god made manifest in it . this is that in respect of which , man regenerated by it , is man indeed , such a one as in reference to whom , man in the fall is but the beast of the field , as much falling short in the highest of his meer animals of the spiritual man , as the outward beast of the field doth of him who is meerly animal ; for man at his best estate , abstract from this , even every man is altogether vanity , and a lye ; yea , man in honor separated from that understanding which comes from this , is but as the beasts that perish : and men who seperate themselves from it in their sensual or animal understanding , so as not to have the spirit , must ( for all their airy notions in the sensual part ) once know themselves to be but beasts , or men by the halves ; this is that spirit of a man which is able to sustain and bear all his infirmities ▪ but if it be wounded by man's sin , who can bear it ? prov. 18. 14. this is that spirit of man that goeth upwards , and draweth the soul upwards toward god , from whom it is breathed into man ; when the spirit of the beast , or bruitish man goeth downward to the earth from whence it came , and draws downwards , even to the chambers of death , and the depths of hell. this is that , of which while ye ask how , and where it hath a being ( if so at all ) distinct from the body ? i answer in the words of wisdom it self , eccles . 12. that at the dissolution of the compositum , or whole man , which consists of the three aforesaid , each from the other , then the body returns to the dust from whence it came ; and the said spirit returns up to god that gave it : and that soul together with it , that hath stood in the counsel of it ; while that soul which the body dyes from , while they both lived together in sin dyes both from it , and from god that gave it , for ever ; and is left naked , and divested both of its own body , and its own spirit also , and lyes in separation not onely from both these , but also from god , and his good spirit tormented among all evil spirits for ever . query 9. what , and where is that heaven in which it 's said god doth dwell ? is it above the firmament , or must a creature wait to know it manifest in him , and not otherwise ? ans . heaven , is the highest place in either outward and local , or inward and spiritual scituation , and therefore it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the heaven in which its said god dwells , is neither onely above the firmament , nor onely under the firmament , but both above it , and below it , and even every where ; where he manifests himself in his love and mercy , goodness , grace and glory : and as he dwells in no place , so as to be any where ( circumscriptively ) included , so in every place ; he is so , as to be no where at all excluded . so that if ye ask , whether it is above the firmament onely ▪ and not otherwise ? i say , no ; for it is also under the firmament , or else the son of man could not have been truly said to be in heaven ( as he is john 3. ) in that self-same juncture of time , wherein he was standing bodily , and speaking to nicodemus here on earth ; neither could the beast be said ( as he is , rev. 13. ) to blaspheme the saints that dwell in heaven , if they were not in heaven whilst here on earth ; for even he and his worshippers ( superstitiously ) adore whatever they deem to be above the skies , and blaspheme it not . likewise the apostles dwelling ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) was in heaven , phil. 3. whilst they were bodily here on earth . therefore heaven is as well under , as above the firmament ; yea , it is in very deed in his peoples hearts , in every humble , broken and contrite spirit . and whereas ye ask , whether a creature must wait to know it in himself onely , and not otherwise ? i say , not so neither ; for heaven shall be manifest , and known not onely inwardly in their hearts , who wait for it ; but outwardly also , to such as wait not for it within themselves ( as lazarus bosome was to the rich man's sight afar off ) so far onely as shall tend to the aggravation of their anguish , who shall see themselves shut out everlastingly from sharing in it . to conclude , the heaven , which is god's throne , god's house , god's tabernacle , and the place of his rest , where no lyon , nor any ravenous beast shall be ; where no lyar , nor unclean one , that works abomination , hath any place ; where none of the proud , prying , vulturous eyes can pierce far enough to discern the glory of it ; where no haughty fowles of the air , that are lifted up with the windy wings of their own lofty notions , no high-climbing capernaites , nor thieves and robbers , that are flying about aloft above the door , which is the light within , can ever sore high enough to enter , is not onely that high place , locally scituated above the skies , but that high and holy place also , of a low and humble heart , and a broken and contrite spirit , that trembles at his word ; there he delights to manifest himself , who is the high and lofty one , who inhabiteth eternity , and to make his abode , even in them who are meek and lowly , who dwell on high with him in the hill which he hath chosen ; whose hill is the highest above all the hills , whose jerusalem is his throne , when all the earth besides it , that are foes to him and it , must be as the footstool ; and as no more then ashes under the soles of their feet ; the mountain of whose house is now establishing on the top of the mountains , and exalting it self above all the hills ; so that all nations shall go up unto it ; while the proud and lofty dwel down below , in a low place : the way of life is above , where the upright walk , who are to have dominion over the wicked in that morning that is appearing ; who dwell in hell , which is beneath , and lie in the grave , and in the dust of the earth , where death gnaweth upon their intrals , and feedeth upon them as his prey . query 10. what is hell ? and where is it ? is it a certain local place ? or that , which through the creatures disobedience , is manifested in him ; and that there is no other ? answ . hell is the valley of jehoshaphat , i. e. of the lords judgment ( as the word is in english ) where with fire , and his sword he pleadeth with all flesh , where he easeth himself of his adversaries , and maketh his indignation known to his enemies , whither the lord comes like a whirlewind , to render his anger with fury , and his rebukes with flames of fire ; where the worm that eats in the intrals of the wicked never dies , and the fire is never to be quenched ; the place that is ordained of old by the lord , yea for the king it is prepared i. e. for the devil and his angels , the king of all the devouring crowned locusts , which come up in that smoke that ascends out of the bottomless pit , and darkens the sun and the air , whose name is abaddon , and apollion , i. e. ( in english ) the destroyer . the valley which is also called tophet , or the valley of the land of * benhinnom , tipified by that which was of old about jerusalem ; & is its figure , where men sacrificed their friends through the fire to the idol moleck , which was their god ▪ the pyle where of is fire and much wood , and the breath of the lord , which is his spirit in mens own evil consciences , like a river of brimstone doth feed , and kindle it : this is that valley of jehosaphat , to which ( as much a riddle and mysterie as it may seem to be , to say , come up to the valley ) all the heathen must be awakened and summoned to come up to account out of the dark cells of their own deceitful and desperately wicked hearts , even to that light , which is the least of seeds , and lies lowest under the lust of the world , which is got above it in mens hearts ; yet is in truth the greatest and highest power , and seat of judicature , which whoever resist and rebel against , receive to themselves damnation : this is as a burning within , kindled under all mens fleshly glory , of which ( mean while not denying it to be also a certain local place , as ye speak ) we affirm that it is within in the conscience of every malefactor , or impenitent rebel against the light , where the wrath of god is manifested against sin , and on the creature for its disobedience , where heathenish people , not liking to retain god in their knowledge , nor glorifying him according to what knowledge they have of him , but giving themselves over to vile affections , and to act things that are unseemly , receive ( mark ) within themselves ( as 't is said rom. 1. ) the just recompence of reward , that is meet for their works ; where , as every one whose work is found approved by the light that proves it , hath his rejoicing ( with that joy which the stranger intermeddles not withal ) in himself alone , & not in another , gal. 5. so every one , whose work is reproved by the same , must bear his own burden , which none can ease him of , or take off from him , whoever he is : and this is hell , which is the lake that burns with fire and brimstone , which is the second death , where the fearful , unbelieving , and abominable , have their part , who have no part , nor portion in gods holy city : and ( in answer to the last clause of your sixth query ) this i say is the manner of the consolation and happiness , or torment and sorrow , of which ye ask , after what manner shall the soul ( if it be sensible of either , out of the body ) enjoy the one , or have the other inflicted on it . query 11. what is it in man that must be made sensible of the joy of the one , through obedience , or the torment of the other through disobedience , since what god hath loved , he loves to the end , and the earth must return to the earth , and the spirit to him that gave it . ans . the soul of man is that in man , which when once departed from its body , which it 's the life of , and also from its a foresaid spirit , which is its life , must be made sensible of the consolation through obedience , or of the tribulation through disobedience , as it is written ezek 18. the soul that sinneth shall dye , though the seed of god ( had it kept its union with it ) would have kept it a living soul . so rom. 2. it is written , tribulation and anguish , indignation and wrath , must be upon every soul of man that doth evil ; but glory , honor , and peace upon every soul of man that worketh good , whether they be jews or gentiles . and this with a non obstante to your words of exception at the end of the query , viz. since what god hath once loved , he loves to the end ; which are neither the words of scripture , nor of the truth ; for there it 's said , having loved his own ( which are such onely , who own him in his love ) he loved them to the end ; and this we say is unchangeably so , although this is also as unchangeable a truth of god , who cannot change ; that having from everlasting hated the foreseen subjects of ungodliness , whom he afore unchangeably ordained to be objects of his wrath and condemnation , he hated them unto the end , for as immutably as he loves jacob , which is the righteous seed that is ever blessed ; he hates esau or edom , the seed of evil-doers , which is never to be renowned ; which because it is for ever the border of wickedness , therefore is it the people against whom god hath indignation for ever * . and this notwithstanding also your other words in the query , viz. seeing that the earth must return to the earth , and the spirit to god that gave it : for , as i said above , then doth the evil soul stand most nakedly open to its misery , and sensible of its torment , vvhen it 's divested of that body in which it took its pleasure , and of its spirit vvhich should , could , and vvould have led it once ( but novv it cannot , the gulph being fixed ) to those rivers of pleasure that are at gods right hand for evermore . and as for that soul that is found doing good , its most fully cloathed upon vvith its glorious house from above , and its joy and rest in god , vvhen it 's uncloathed of its house of clay , or earthly body , vvherein it dvvelt in bondage to , and vvas once groaning under the bondage of its ovvn corruption . query 12. what is that city that hath no need of the light of the sun , nor the moon to shine in it , & c. ? and where is its s●●tuation ? and what is that honor and glory , which the kings of the earth must bring into it ? and in what manner must they perform it ? also , how , and when shall they that are saved , be made inhabitants of it . answ . what need ye query this of us , if either ye heeded the light in you , which manifests all things in their proper seasons , to such as wait in it ; or if ye had wel heeded that very scripture either , out of which your query seems to be fetcht , and founded ? where ye may as wel read what that city is that hath no need of the sun to shine in it , as that it hath at all no need thereof , where it 's evidenced to be those saints of god that follow the lamb , who is their light , the new jerusalem which is above , the mother of all the free-born children of god , which is as a bride adorned for her husband , with whom the tabernacle of the lord is , and with whom he dwels ; and as for the scituation of it , is it not expresly said ( as in the vision it was seen ) that it comes down from god out of heaven ? therefore 't is a state here on earth , else also the kings of the nations could not be said to bring the glory of their nations into it ; i. e. to serve it with their glory ; for it is to come to pass , that the kingdom and nation that will not serve thee ( saith the lord , isa . 60. 12. ) shall perish , yea that nation shall utterly be destroyed ) whose glory that they are said to bring into it , or to serve it with , or minister to it withal , is not any of those unlawful , or sinful lusts , pleasures , or licentious liberties , wherein they glory as in their shame ( for as in maximâ libertate est minima licentia , so it 's said , that no unclean thing shall in any wise enter thereinto , neither any thing that desileth , or worketh abomination , or maketh a lie ) but their gain and substance , which the lord himself saith he will consecrate to the god of the whole earth , and to the service of his truth , as they before in their blind minds consecrated it to the service of their lord god the pope , and the setting up of his trashy traditions : for the lamb , who is the light of his holy ones , who are this city , is worthy to receive power , and riches , and wisdom , and strength , and honour , and glory , and blessing , and all created things ; for , for his sake they are , and were created , rev. 5. and for those that are with him on mount syon , who are called , and chosen , and faithful , who are his priests and ministers ( non nomine tantùm tenus ) not in name onely , as the popes and the worlds idol-shepherds are , but ( reapse ) indeed and in truth ; who , as the lord saith , isa . 6. 6. shall eat the riches of the gentiles , and in their glory boast themselves , improving the excellencies of the outward creation in wiser ways , and to much better uses and ends , than such drones as the popes divines , who have devoured the good of all lands , under a meer pretence of serving christ , in the service of their own lusts and bellies . and whereas ye ask , when shall those that be saved be made the inhabitants of it ? i answer , so soon as ever they are saved from the sin , which is that alone that slayes the soul , and seperates it from its part and portion there ; for blessed are they that do his commandments , they have right to the tree of life , and to enter in through the gates into the city , without the which are the dogs , who draw back from the truth , and lick up their old vomit ; who for all their dreaming that they eat and drink in the day while the lord's visitation passeth over them , shall yet wander to and fro for meat , and grud ge that they can never be satisfied ; and at evening when they awake , and see the sun is set upon them , they shall return , and grin like a dog , and go round about the city , but never enter to have any share in it , being clambered up above the door , which is the light. query 13. what are the chains in which the angels ( who kept not their first estate ) are reserved under darkness unto the judgement of the great day ? and where is the place of their confinement ? and what is the great day , and the judgement ? we pray you plainly demonstrate . answ . the chains which the angels who kept not their first estate , are reserved in , are the same under which men , who kept not their first estate , are also reserved under darkness , unto the judgement of the great day , & that is the darkness it self , into which they are both gone forth from the light , which was that habitation they both left , in which they were created to stand , as 't is said , the wicked are captivated in the cords of their own sins , and snared in the works of their own hands , viz. in the deceitful counsels of their own hearts , in their own corruptions , under the bondage of which the whole creation groans , and travels in pain together to be delivered ; out of which bonds , and chains , and fetters , snares , and sore captivity , there is no deliverance for men , who are all to come to judgement , but in christ , who opens the prison-doors , by that spirit by which he went and preached to the spirits which were in prison in the dungeon of egyptian darkness of old in the days of noah ; wherein they remain reserved unto wrath and judgment , which from the lord must first come upon them , as assuredly as ever they sinned , and as unavoidably as travel on a woman with child , which she cannot possibly escape ; and the place of their confinement is where-ever the said rebellions spirits are ; a place not of an outward , local consideration ; for although every spirit is in loco definitivé , and determined to his hic & nunc ( excepting god onely , who cannot be so ) yet a spirit cannot be said to be in loco circumscriptivè . and as for the great day , and the judgement thereof , it is the light of the lord , ( for the light he called day , and the darkness he called night ) and the judgement that the said light layeth to the line , and to the plummet , in every creature that hates and rebels against the light , which ministers condemnation on the transgressor , and reveals from god nothing but vengeance , tribulation , wrath , and anguish , perplexity and disappointment , wo , cursing , and vexation of spirit on every evil spirit , and on every soul of man that is found in evil doing ; the eternal judgement of which day of the lord , is over all the oaks of bashan , and cedars of lebanon , and pleasant pictures , and fenced towers , and high walls , and all mans glory and pomp , which hell now opens her mouth wide to receive & over every one , and every thing that is high and lifted up ; and there can be no declining the judgement of it so , but that ( to versifie to you back again in your own way of latine rime , wherein ye conclude your queries , and i my answer ) you must expect and know , that quod sibi quisque serit praesentis tempore vitae , hoc sibi messis erit , cum dicitur ito , venite . to all your queries above answered , you subjoin thes● two verses . non pudor est quaeri , quae nescis sivé doceri : qui scit laudatur , qui nescit vituperatur . to which i return , and so conclude as follows . non pudor est quaeri , nec quaerere , at usque teneri quaerendo , atque queri est pudor , & nescire doceri . qui fructu crescit scit , quamvis plurima nescit ; is quod scit nescit , qui tantum lumine crescit . qui bene scitque alitur , scit & ut sit gregibus altor ▪ qui malé non aliter , quam ut se scire hoc sciat alter . haud qui sitque satur , facit at qui quod scit , amatur ▪ is , sibi quod datur , per quemque opus hoc operatur : qui scit salvatur , sit at ut scit , & ut scit agatur ; qui sit laud atur , qui ne sit vituper atur . dixi. d omini ei s amuel ervus p iscator . astor . no shame to ask , nor be ask't , but to weary free answerers out with queryings , and to query the same o're , o're , and o're again concerning truths , which they are ever taught , yet never learning , he who knows little , yet bears fruit , knows much , no knowers know that they do know , save such ; such thrive , such know that they may be as mothers , some know but to be known to know by others ; no knower , but the doer of what 's known is lov'd , who works what 's given him as his own ; who knows is sav'd ( this i must needs acknowledge ) yet let him be , and acted be by 's knowledge ; who is what 's by him known's of worth and prais'd , who is not so 's worth nought , despis'd , disprais'd . s. f. what to themselves all men sow now , ( be 't good , or no ) that must each man reap then , when christ shall say , come , go. finis . page 9. line 28. for differently , read indifferently . notes, typically marginal, from the original text notes for div a70039-e210 * viz. robert wilson , who together with my self , was then , and is still imprisoned in westminster gatehouse ; where , and from whence also this present answer was written and given forth . notes for div a70039-e800 1 thess . 5. 23. * therefore is hell called by christ , matth. 5. 29 30. and by iames , iam , 3 : 6. in greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vallis hinnom quae alias 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 topheth dicitu , ter : 7 : 31 : isa : 30 : 33 : * mal. 1. 4. essays about the poor, manufactures, trade, plantations, & immorality and of the excellency and divinity of inward light, demonstrated from the attributes of god and the nature of mans soul, as well as from the testimony of the holy scriptures / by john bellers. bellers, john, 1654-1725. 1699 approx. 72 kb of xml-encoded text transcribed from 17 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-10 (eebo-tcp phase 1). a27365 wing b1828 estc r19644 12399883 ocm 12399883 61246 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a27365) transcribed from: (early english books online ; image set 61246) images scanned from microfilm: (early english books, 1641-1700 ; 270:9) essays about the poor, manufactures, trade, plantations, & immorality and of the excellency and divinity of inward light, demonstrated from the attributes of god and the nature of mans soul, as well as from the testimony of the holy scriptures / by john bellers. bellers, john, 1654-1725. [6], 26 p. printed and sold by t. sowle ..., london : 1699. reproduction of original in university of chicago library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng poor -employment -great britain. spirituality. great britain -economic conditions -17th century. 2003-04 tcp assigned for keying and markup 2003-05 aptara keyed and coded from proquest page images 2005-03 jonathan blaney sampled and proofread 2005-03 jonathan blaney text and markup reviewed and edited 2005-04 pfs batch review (qc) and xml conversion essays about the poor , manufactures , trade , plantations , & immorality , and of the excellency and divinity of inward light demonstrated from the attributes of god , and the nature of mans soul , as well as from the testimony of the holy scriptures . by iohn bellers . psalm 41. 1. blessed is he that considereth the poor , the lord will deliver him in the time of trouble . 2. the lord will preserve him , and keep him alive , and he shall be blessed upon the earth ; and thou wilt not deliver him into the will of his enemies . 3. the lord will strengthen him upon the bed of languishing : thou wilt make all his bed in his sickness . london , printed and sold by t. sowle , in white-hart-court in gracious-street , and at the bible in leaden-hall-street , 1699. the king in his speech to both houses of parliament , the 9th of december , 1698 said , my lords and gentlemen , i think it would be happy , if some effectual expedient could be found for imploying the poor , which might tend to the great increase of our manufactures , as well as remove a heavy burden from the people . i hope also you will employ your thoughts about some good bills for the advancement of trade , and for the further discouraging of uice and profaueness . the lord chief iustice hale , in his discourse for imploying the poor , said , the want of a due provision for education and relief of the poor , in a way of industry , is that which fills the goals with malefactors , and the kingdom with idle persons that consume the stock of the kingdom , without improving it ; and that will daily increase , even to a desolation in time . sir josiah child saith , in his discourse about the poor , and if a whole session of parliament were imployed on this singular concern , i think ( saith he ) it would be time spent as much to the glory of god , and good of this nation , as in any thing that noble and worthy patriots of their country can be engaged in . here is strong and pathetick lines , in behalf of the poor , by as powerful a king , as honoured a iudge , and as rich a merchant , as england ever had . to the lords and commons in parliament assembled . it was lamentable and frightful to behold the tumult of weavers , that in a late sessions , attended your doors , and when the scarcity of corn hath pinched the poor , how fearless have they appeared ( to plunder against all law ) in many parts of this kingdom ? now if the needy of but one trade of a city , shall , through penury , dare to brave you , that are as the vitals to move , and heads to govern the nation , and that have the strength of it to support you : how much more dismal would it be to have a poor starved croud attack single gentlemen at their own home , and what avantage may restless spirits take to disturb the publick peace with such opportunities ? forreign wars wastes our treasure , but tumults at home are a convulsion upon our nerves : and though fines will awe men of estates , and corporal pains men in health : but ( if provision should fail ) what can awe the misery of starving , added to their increasing immoralities , which will increase their insolence ? to collect the laws about the poor , into one act , will make them much the better understood , and it would be of great service , if all our laws , upon each subject they treat of , were so collected . and to incorporate counties , citys , and towns , to erect hospitals and work-houses , for imploying the able , and providing for the impotent poor , will be a good addition to the present laws already made , if they will undertake it . but considering that the late regulating of our coin , increased the difficulties of doing it , and that a suitable provision for our poor will not be of less consequence to the nation ; and that many of the publick hospitals hitherto raised , have more regarded the well governing , and providing for a few impotent , than the profitable imploying of the able poor . therefore , with submission , i humbly pray , that you will please , by bill or clause , in some bill , to incorporate any persons ( as well as cities and parishes ) that will raise a stock for the imploying of poor people ; if it invite no vndertakers , the act can do no hurt , and if it succeed , it may produce ( by the following , or some other expedient ) useful experiments that more publick corporations may learn by , at others costs . john bellers . to the intelligent and thinking reader . witty men , who think but once upon a subject , are able to make a jest upon it ; but wise men think twice , that will give a right judgment upon things : and these last are the readers i address my self unto , who have temper to receive a good proposition , and sense to disprove a bad or weak one , by proposing a better : for that physician that can advise nothing in a desparate disease ( as the condition of many of the poor are now to england ) but contradict others , will have no great cure to boast of . what i have said of trade , is rather to anatomize , and look into the nature of it , than to find out the most profitables , whilst i think land is the foundation , and regular labour is the great raiser of riches to a nation , and that trade is the distributer of it , when it is raised : i would also persuade to mercy and vertue , as what crowns the industry of any country . there are some too apt to reproach vertue with ill names , and under that disguise , represent the most industrious as the more dangerous ; tho' immorallity in the professors of any religion makes them the greatest enemies and ruin of that religion which they profess : whilst the industry of the subject , as it makes their riches the greater support , so is it the best security to the government ( tho' they are divided into many different opinions of religion ) it being the proud and needy that are the most restless , and the idle that are most at leisure to be mutinous . some may think me too short in expression , i desire such , if they are at leisure , to read this tract twice , and it will be then more intelligible unto them , and if they have not time for that , i conceive they would not have read a larger comment half through . and though short sentences are most liable to be mistaken , yet they are best to be remembred : and if i can strike them sparks , from whence others may set up bigger lights , for the good of mankind , i shall not think my time ill bestowed . my brevity may make me seem too positive , with some , but i doing of it to prevent being tedious , and desiring no more credit than as i demonstrate what i writ , i hope my reader ( for my good intention ) will excuse me in that seeming fault . i will not answer for the exactness of my computations , whether there is six , seven or eight millions of people ( several ingenuous political arithmeticians differing in that point ) or whether we spend 50 or 70 millions a year ; a million or two breaking no square in my propositions , they being more to shew the greatness of the loss , by our neglect of the poor , and the greatness of the profit they are able to raise , rather than the exactness of either ; which , i think , my reasons in them computations fully proves . iohn bellers . the contents . 1. several quotations . 2. to the lords and commons in parliament assembled . 3. to the intelligent and thinking reader . 4. a scheme , by which the poors wants will be best supplied . 5. essay , to shew , that 500 labourers are capable of earning 3000l . a year more than will keep them . 6. essay , to shew how 500 thousand poor are capable to add 43 millions value to the nation . 7. the increase of regular labouring people is the kingdom 's greatest treasure , strength and honour . 8. of manufactures . 9. the uncertainty of fashions doth increase necessitious poor . 10. of traders . 11. of foreign trade . 12. of money . 13. a word to the rich. 14. essay for abating immorallities . 15. against punishing of theft with death . 16. the excellency and divinity of inward light demonstrated . 17. of christian vertue . 18. of divine worship . 19. a cloud of witnesses out of the holy scriptures to an inward guide . essays about the poor , &c. it is affecting to consider that the bodies of many poor , which might and should be temples for the holy ghost to dwell in , are the receptacles so much of vice and vermine . to love god with all our strength , and our neighbour as our selves , is the substance and perfection of the law and gospel : but as he that neglects virtue , loves not god ; so he that , when power and opportunity is put into his hands , will not endeavour to relieve his fellow creatures from their present miseries , will want a great article in his pasport , to recommend him to future happiness . that the poor want to be better managed than they are ▪ is plain , to every one that hath sence or charity , whilst their way of living is not much less loss to the nation , than our wars , one being perpetual , and the other but accidental ; also the ill morals and miseries of the poor , are scandalous to our religion to the last degree , charity and virtue being the greatest ornaments and excellencies of christianity . now , in order to cure these great maladies , i propose three things to be considered . first , whether the poor will be best employed by a publick stock , or by particular undertakers , with their own stocks ? secondly , whether imploying them upon one sort of manufacture , or all sorts , with the addition of husbandry , is best ? thirdly , whether the poor will be best managed in societies , or scattered each at their own homes ? to which offer the following observations . to the first , that publick stocks have generally been eat up , and will be so , and the poor are worse imployed by them , experience hath hitherto shewed us , and that therefore private stocks are better than publick ones , for imploying the poor , as being better husbanded , whilst the interest of the undertakers will oblige them to more care in managing the stock , and imploying the poor ; and besides , constant overseers will be much more capable for the imployment , than annual ones . but sick , cripples , and other disabled poor , as they are fittest tobe kept at a publick charge ; so consequently under the publick care , which will leave the more room for publick charities to such . to the second , the more variety of manufactures the poor are imploy'd in , the more conveniencies they will raise for themselves , and they will the less clog the market , than if imployed in one manufacture only : but if they are imployed in husbandry also , that they may raise themselves food , they will then want nothing ; for two men are able to raise food and clothing for four men's subsistence : whereas to increase our manufactures , and not our food , will lessen the misery of the present poor , but by spreading of it among all the people of the kingdom : which is like an unskilful physician that removes the gout from the foot , only by repelling of it upon the vitals , which often infects the whole body . it puts more people to table , it 's true , but it puts no more food upon it ; where they all suffer , as they do at sea ( when provision falls short ) by setting five men to four mens allowance . to the third , i say , societies affords the best government , and also most conveniencies , with less charge ; and the poor have very ill qualities , and are as ill tutors , as well as evil examples to their children , and therefore it 's of absolute necessity their children should have better instructors , and a more industrious education than their parents will give them ; the happiness of the next age much depending upon the good education of the children of this . and for infants , sick and superannuated people , if they were put into nurseries and hospitals ; the fewer nurses , surgeons , and physicians will serve them , than if kept any where else , and they will be cheaper and better provided for , than in little nasty hovils at home , which are too often the seeds of infection . and as communities and hospitals , will have most conveniences at least charge , so they will breed up the best surgeons and physicians , where their experience in one year , will be more than in seven years without it ; which , as it will be greatly to the comfort of the poor : so of no less advantage and comfort to the gentry of the country , who will then know where to have able physicians and surgeons , upon extraordinary occasions ( which in many countries , now , is not easie to be found ) the lame hospitals in london being the best schools for surgeons in the nation . prov. 29. v. 4. the righteous considereth the cause of the poor , but the wicked regardeth not to know it . 31. v. 9. open thy mouth , judge righteously , and plead the cause of the poor and needy . how the poors wants will be best answered , and the nations strength and riches increased . the evils and wants that attends the poor of england are of four sorts . first , the parents give their children an evil education . secondly , they want constant imployment for themselves and their children . thirdly , they want constant vent for what they do raise or make . fourthly , they want sufficient food to feed them for their labour . the scheme i offer , as relief for these four great wants , is , by colleges of industry ( which i presented the parliament with two years ago ) in which are collected all sorts of tradesmen and husbandmen ( in a due proportion to the occasion there may be for each trade among them ) upon so much land , that with their labour upon it , will raise them materials needful for their subsistence , which i reckon is about three acres to a head : and that this plaster will fully cure these four sores , i demonstrate . first , that in such collections of people , there may be all conveniences for instruction and oversight , both in virtue and industry . secondly , they cannot there want work any time of the year , they having all the conveniencies of life to raise for themselves and their founders . thirdly , they cannot there want vent for what they raise more than they spend , because the founders will gladly receive it , it being all profit to them . fourthly , and as a proportionable part of them are imployed upon the land in husbandry , they will raise food sufficient for the whole society . i do not propose forming all the mechanicks of england , that live well otherwise , into colleges , but such poor who are thrown into want by an idle education ; or such as being supernumery in the trade they were bred in , who are now accounted burthensome , for them to be gathered and formed into little bodies , and several classes of needful imployments ▪ as if going to plant a new country , which would be as gaining several new provinces to the kingdom ; and then those little colonies will live as well as the rest of the nation doth , without taking the bread out of other peoples mouths , because they raise their own food , and other subsistence . such colledges and colonies will be an excellent expedient to people the northern countries , and the waste lands of the kingdom ; and greatly increase the value of the lands of the nobility and gentry of england . interest will incourage the undertakers to settle people where land ( which is the foundation of living ) may be had cheap , and all manufactures , as well as husbandry , being settled there , may make such places as populous , and the land as valuable , as the southern counties are ; and will prevent the loss of thousands of people , that by going to london drop there , now , as untimely fruit ; this city being one tenth of the people of england , it is too numerous in proportion to the rest of the kingdom ; for what it hath more than its proportion , they must live either by sharping or begging , or starve ; because the nation can maintain but a number of tradesmen and gentry , in proportion to the number of labourers that are in the nation , to work for them . now as standing forces are in a field , where troops broken in battle , can retire to , and rally : so would colledges and colonies of industry be unto broken tradesmen , and ruined manufacturers to go into , until they can see a better way to live . essay , to shew , that 500 labourers , regularly imploy'd , are capable of earning 3000 l. a year more than will keep them . it is a certain demonstration of the illness of the method the people are imploy'd in , if they cannot live by it ; nothing being more plain , than that men in proper labour and imployment are capable of earning more than a living ; or else mankind had been extinguished in the first age of the world ; and it would be impossible now , for any shop-keeper or merchant , to live in the nation , or children be bred up , land improved , buildings raised , and shiping and trade increased ; if some mechanicks and husbandmen ( that are in a due proportion to each other ) did not maintain the one , and increase the other , as well as maintain themselves . by computation , there is not above two thirds of the people of families of england , that do raise all necessaries for themselves , and the rest of the people by their labour ; and if the one third , which are not labourers , did not spend more than the two thirds which are labourers , one half of the people or families labouring could supply all the nation . now considering that all the poor may be labourers , and as is before observed , that half of them : are capable of raising necessaries for all the rest to live equal to themselves , or as well as other mechanicks and labourers of the kingdom do live : and supposing that the nation in general spends the value of 10 l. a head yearly in victuals , clothes , and other necessaries ; by which every one's years work , that doth labour must be worth 20 l. to keep himself , and one more . then accounting of 500 labourers , that 250 of them earning 20 l. a year each ; the whole comes to 5000 l. out of which deducting for the rent of 1500 acres of land ( which is 3 acres to a head ) for them to dwell upon , at 10 s. an acre a year , in all is 750 pound . interest of 5000 l. stock for the land and manufacturers is 250 l. a year . allowing for officers , sick , lame , and infants yearly 1000 l. which , in the whole , comes to be deducted yearly 2000 l. and there remains profit for the founders , besides rent for their land , and interest for their stock 3000 l. a year . object . but some will say by my computation , a labourer must earn 16 d. a day , whereas many cannot now earn above 6 d. or 8 d. a day , with the greatest toil. answ. it is so , but then the shop-keeper or jobber often gets the other 8 d. or 10 d. for it commonly stands the user in double the prince the maker had . and with many commodities the market is over-stocked , ( and what is the best dinner worth to a full stomack ? ) which is the great unhappiness of many of our mechanicks , that they make commodities , when no body wants them . and then they pine or starve , whilst they are waiting for a customer that will give bread for their manufactures ( or money to buy bread ) whereas the same labour in husbandry they used in making them manufactures , would have raised much more food than the money they get for their manufactures will buy them . tho' i compute that 500 labourers can earn 3000 l. a year , more than will keep them , at the rate the poor of england now live ; yet as less profit may sufficiently incourage the founders , so they may allow the labourers either to work the fewer hours in the day , or else give them better wages than they generally have now , and the founders get enough by them nevertheless . essay , to shew how 500 thousand poor are capable to add 43 millions value to the nation . according to the computation of 500 people earning 3000 l. a year more than will keep them ; and supposing there is 500 thousand poor in the kingdom , which want imployment ( which is but 10 thousand in a country ) they are able to earn one million and a half yearly more than will keep them , and they will manage one million and a half of acres of land ; which , considering how much land we have in the kingdom now , not worth 12 d. an acre , in the north , &c. and that people settling upon it , would make it worth 10 s. an acre a year , which would advance that land to 675 thousand pounds a year , which is now not worth above 75 thousand pounds a year , which added to the one million and half , the poor can earn yearly more than they spend , makes the whole yearly profit to the kingdom 2 millions 175 thousand pounds , with pleasure , safety , and honour to the undertakers , and unspeakable comfort to the poor ; where may also be had reputable posts , and comfortable livings for many decay'd families ( the miserablest of poor ) that now pine in distress . which annual profit , computed at 20 years purchase , it adds 43 millions and a half , sterling , to the stock and value of the kingdom , and but upon one sixth part of the waste land of england neither , according to the computation of the author of ways and means , who reckons there is 10 millions of acres of waste land in the kingdom . upon which waste land we might keep , if we had them , two millions and a half of people more than we have , and by them add 200 millions sterling , to the value of the kingdom : from whence may be seen that under the favour of god ; that , the increase of regular labouring people is the kingdom 's greatest treasure , strength and honour . 1. land , cattel , houses , goods and money are but the carcas of riches , they are dead without people ; men being the life and soul of them . double our labouring people , and we shall be capable of having double the noblemen and gentlemen that we have ; or their estates will be worth double what they are now : but if it were possible to increase our houses and treasure ( and not our people ) in such excess , that the poorest man in the kingdom were worth a million of money : there must be as many of those rich men hewers of wood , and drawers of water , plowmen and threshers , as we have of such labourers now in the kingdom , or else we should be under midas's golden curse , starve for want of bread , tho' had our hands fill'd with gold. to say foreigners would supply us for money : yes , but it is their labouring people must do it ; who also being subjects to foreign princes , may take their turn to come and plunder , as well as feed us . 2. there are no increasing of rich men , but as poor labourers increase with them ; where there is no servants , there can be no masters : it 's labouring people must improve our land , raise us plenty of food , clothing , and other necessaries , and by what they raise , increase our trade at home and abroad ; acquire us riches by raising more than we spend , for the increase of posterity , and the support of the government . prov. 14. 28. in the multitude of people is the king's honour : but in the want of the people is the destruction of the prince . of manufactures . imploying the poor upon any one manufacture constantly , will run out the stock they are imploy'd with . supposing that we have 100 thousand weavers in the kingdom , and that 50 thousand of them constantly imploy'd are sufficient to supply our own people and foreign markets . the consequence of raising a stock to imploy these 50 thousand supernumery weavers , in weaving ; will be , that it will raise double the clothing we have or want , and then half of it must lye dead and spoil , or else we must sell it at half the vallue and cost , to incourage people to wear double the quantity of clothes they used to do ; either way brings ruin to the stock , if there is no vent , the whole stock is lost , and if sell it at half price , then half the stock is lost at the first sale , and so it will grow less and less every return of the stock , untill it 's all gone . and what may be said of one trade , being over stocked , may be said of all manufactures ; tho' the more variety the poor are imploy'd in , they will subsist the better or longer ; but yet without a due proportion of land and husbandry or fishery , they , our supernumery mechanicks , will be but miserable for want of food sufficient for their subsistence . prov. 13. v. 23. much food is in the tillage of the poor . the uncertainty of fashions doth increase necessitous poor . it hath two great mischiefs in it . 1 st . the journey-men are miserable in winter for want of work , the mercers and master weavers not daring to lay out their stocks to keep the journey-men imploy'd , before the spring comes and they know what the fashion will then be . 2 dly . in the spring the journeymen are not sufficient , but the master weavers must draw in many prentices , that they may supply the trade of the kingdom in a quarter or half a year , which robs the plow of hands , drains the country of labouers , and in great part stocks the city with beggars , and starves some in winter that are ashamed to beg. of trade . without we increase our husbandry ( by improving our land ) we cannot increase our manufactures , by which we should increase our trade . our woollen manufactures we cannot increase except we increase our sheep , because we have no wool now to spare , witness the late glostershire clothiers complaint to the parliament against the woolcombers . therefore foreign manufactures is the most proffitable labour , we can imploy our present idle poor upon , excepting husbandry and the fishery : for whatever home manufactures we imploy them upon , we do but take that work from some other labouers in the nation that will want it . and so we may transfer the present trade from one city or county to another , or from cloth to searges or stuffs , by which we shall sometimes ruin the poor of one country and sometimes the poor of another , and for which our legislators must expect that , the losers will alwayes be complaining , as the button-makers did against cloth-buttons . foreign manufactures we can best raise by increasing our husbandry and fishery , for the cheapest workmen will always have the greatest trade , whilst dear bread will make dear manufactures , and ruin trade , for whatever strangers can supply us withal cheaper than we can supply our selves , to be sure they will much easier supplant us with them manufactures in any foreign market . of traders . merchants and tradesmen are to a nation as stewards , bayliffs and butlers are to great families ; they supply counties and countries with what they want , from other places , and distribute them conveniences , which labouring people raise ; their profit in trade , being their wages for their trouble . and as a nation without government , immediately falls into confusion , so labour will not be regular where there is none to direct and manage the workmen , and industry will fail where there is no prospect of attaining a better state by it . but as traders are useful in distributing , it 's only the labour of the poor that increaseth the riches of a nation , and tho' there cannot be too many labourers in a nation , if their imployments are in a due proportion ; yet there may be too many traders in a country for the number of labourers , and then some must fall for want of trade to support them , from whence they become sharping or distrest not being used to work , and the nation the poorer by the loss of their labour . traders may grow rich , whilst a nation grows poor through extravagancy , for when the dealers may get 20 thousand pound by claret , the nation pays and spends 100 thousand pound for it , and no body grows rich by drinking it , whatever the seller doth . the difference in trading ( as the dutch mostly do ) as carriers between foreign nations , and a home trade is , that what our traders get in the first , it 's from strangers , but what they get in the latter , it 's by our own people , and in both as they are useful ministers and officers of trade , the profit in their imployments is their sallary . of foreign trade . as foreign trade should be , either for the publick profit or conveniency , so what trade we carry on between foreign countries , can only be reckon'd profitable to us ; whilst what trade we drive between our selves and strangers , is rather to help us to them things our own country or plantations cannot , which are either useful , ornamental , or delightful ; but a voluptuous age may easily fall into excess , with dress and pleasure , by the two last , whilst nothing can be strictly said to inrich a nation , but what increaseth its people , and with them , supplies it with things that are lasting and necessary , more than they spend. but how much of the silks , oyls , pickles , fruits and wine , we receive from turky , italy , spain , and france , ( and not exported again ) as repasts to our tables , and ornaments to our clothes , and furniture are an equivalent and of equal use to us , which the more lasting and needful clothes and provision we send out for them would be , may be some question . supposing we send 400 thousand pound a year of english manufactures to them 4 countrys , and by the returns , the merchants and retailers may get 30 per cent. which makes 520 thousand pounds value imported , to be spent in england : now , quere , whether this 400 thousand pounds first sent out , is not rather the nations expence , than the 120 thousand pounds the traders get , may be supposed to add to the nations stock ? and another question is , what of it is prudently spent with comfort , and how much is extravagantly wasted , to the ruin of the bodies and estates of the spenders ? if we send 100 thousand pound of manufactures to holland and germany , we have commonly some useful manufactures for them ; however , if we did imploy our own idle poor , upon them things , it 's possible they would be able to raise most of them foreign goods that we want . but then our woolen manufactures that supply them countrys , would complain of such new manufactures ; as some lancashire men lately petitioned the parliament , that flanders lace should be allowed to come into england , that thereby they might have better vent for their cloth in flanders . and thus , whilst our manufactures are disproportion'd to our husbandmen , we are , and shall be like limbs out of joint , always complaining , lay us which way you will. for which reason several laws , made for incouraging of trade , doth but raise an intestine war among our mechanicks ; because the advantage of one trade is often the ruin of another : whereas , increase our husbandmen and fishermen , which will lessen our manufactures , and make food plenty , and a quick market for goods , and give the greatest ease to our mechanicks complaints . now , supposing the 500 thousand pounds worth of manufactures and provision sent to turky , italy , spain , france and holland , were to have been used by our own people at home , where we have enough and may have more to vend them , ( whilst the want of them hinders thousands in england from marrying ) and if these people were imploy'd in a due proportion to our wants , in tilling our land , building houses , breeding cattle , catching fish , and making of needful manufactures , which are lasting riches that increaseth the nations stock , they would add then a half million sterling yearly to the value of the kingdom ; whilst ( as in page . 6. ) a man in a years time , that spends 10 l. is able to raise what 's worth 20 pound . quere ; whether we do not depopulate our country , by pineing many at home for want of them manufacturers , and especially food , which we send abroad , to supply the pride and luxury of others by the returns ? amos 8. v. 4. hear this o ye that swallow up the needy : even to make the poor of the land to fail . land and labour are the foundation of riches , and the fewer idle hands we have , the faster we increase in value ; and spending less than we raise , is a much greater certainty of growing rich , than any computation that can be made from our exportation and importation , whilst 120 thousand pound imported to be spent at home for 100 thousand pound sent out , leaves the publick never the richer at the years end . of mony. land , stock upon it , buildings , manufactures , and mony , are the body of our riches ; and of all these , mony is of least use , until it 's parted with ; land and live stock increase by keeping , buildings and manufactures are useful whilst kept , but mony neither increaseth , nor is useful , but when it 's parted with , and as mony is unprofitable to a private person but as he disposeth of it , for somthing more valuable , so what mony is more than of absolute necessity for a home trade , is dead stock to a kingdom or nation , and brings no profit to that country it 's kept in ; but as it is transported in trade , as well as imported , for as mony increaseth in quantity , it decreaseth in value in a country , except the people and stock increase in proportion to the mony. mony hath two qualities , it is a pledge for what it is given for , and it 's the measure and scales by which we measure and value all other things , it being portable and durable , and yet it hath altered far more in value to all things than other things have among themselves , when there was but the one 20th part of the mony in england , to what there is now ; as good a sheep was sold then for one shilling , as will now cost 20 shillings ; and when there will be 20 times more mony in england than there is now , that sheep which is now worth but one guinea , will then be worth 20 guineas , except the people increase in number and stock ; for as we are now about 7 millions of people , and 14 millions of mony , which is 40 shillings for each head in the kingdom , so it may be reasonably reckoned , that if we increase in mony , to have 4 pound a head ; all things will double in price , and so in proportion ; and if we increase in mony , to have 8 pound a head , things will be 4 times the price they are , yet a sheep ; and a cow , and a man's days work , were always in value in the same proportion as they are now , as the same number of days work of a man would pay for a sheep or a cow , 300 years ago as will now , and the same labour will plow an acre of land now as would then . query , if we were as populous , and mony were as little used , and provision as plentiful with us as it is in the east-indies : whether it would be possible for them indians , to supplant us in manufactures as they do now ? of english plantations . the english plantations being ours , should be us ; and the more , considering the many advantages they bring us , whilst the dividing of countries in interest , may be a preface to their future troubles , english men under the english government are ( and should be accounted ) in the interest of england in any part of the world ; the romans were so sensible of this , that they infranchised whole cities and provinces of strangers , as best to secure their dominion and peace . the english plantations , greatly add to the english territories , and increase her subjects , and inlarge her trade , that their land adds to our territories is indisputable , and if we consider that many who would have lived without servants and have dyed without posterity , if they had staid in england , have got both in america , and also that all the negroes and indians under them are subjects to the crown of england , who greatly improve our trade , by supplying of it with furs , fish , oyl , tobacco , sugar , indigo , cotten , &c. ( as well as by taking off our supernumerary manufactures ) by which commodities the english in america add double to the revenues of the english crown , of what they would have done , if they had never gone there . in short , if our plantations were as populous and as large as china , england would be the richer by their trade and stronger by their interest , whilst english blood would so unite us as to make their strength ours and our enemies theirs , ( except we make our selves their enemies ) and the more numerous their shiping is , they will put england to the less charge to protect them , as well as that they will be the more able to assist us , if we shall want their help . a word to the rich. there is one thing i would observe to allay the uneasiness some are under in their present circumstances , and to stir them and others , to a consideration of the great stewardship they are in and must give an account of , whilst they possess manifold more , than there is in proportion for the body of the nation . supposing there is 7 millions of people in england , and that there is 14 millions of money , which is but 40 s. a head in money , for every one that is in the nation . — 02.00.00 reckoning there is 10 millions and a half of pounds sterling a year in england , in land and houses , and that is 30 s. a year for each head ; which , at 20 years purchase , comes to 30 l. — 30.00.00 accounting that the stock of cattle , manufactures , and other goods and materials are worth 5 times the rent of the land and houses , and that comes to 7 l. 10 s. a head value in cattle and goods . — 07.10.00 which makes in the whole 39 l. 10 s. estate for every — head in the kingdom . 39.10.00 now whatever any enjoys more than 40 l. for every head in his family , whether by descent from his ancestors , or by his own industry , as it is more particularly the bounty of heaven , so the less reason to complain of want , when it 's so much above a level : and so much as men by the greatness of their estates are excused from labour to earn their bread , so much are they the greater stewards by their leisure , opportunity and interest , to direct the poor in their labour , and to influence and instruct them to vertue ( and not to give away their estates to them ) according to which computation , he that is worth ten thousand pound hath the estate and tools which doth imploy 250 persons . which as there is so many persons in the nation some where or other , that have a dependence upon such a stock , it may concern every master of such an estate , to consider how far he shall be answerable for the stewardship of it , and for the present comfort and future happiness of all such dependents , he in a degree ruleth over : for as prov. 22. v. 7. the rich ruleth over the poor , and the borrower is servant to the lender . essay for abating immoralities . if we improve our land , multiply our people , increase our treasure , and have all the rules ( of pollicy ) for government and of trade in the greatest perfection , that we could live with half the labour we do , and might seem invincible in strength , and abound with plenty and grandeur ; if virtue be not encouraged , and vice suppressed , it will make us but the more open enemies to heaven , and bring us the nearer step to ruin ; for as the plains of sodom were the richest land of the country , so it the sooner ripened their pride , idleness and lust that destroyed them . except the lord keep the city , the watchmen watch in vain , and how can we expect god will be our keeper , if we , through rebellion , will run from , and not belong to him ? what principles are most acceptable with god , is disputable among men , but profaneness and debauchery all mankind agree is disallowed by him : now , whatever is agreed universally among men , to be the most certainest way to hell , should be first hedged up by our legislators . less than parliament authority will not do it ( king david of old said , the sons of zerviah were too hard for him ) and if it were enacted , that profane swearing should disable a man for any place of profit or trust ( tho but for six or twelve months ) in church or state , as much as not swearing at all doth a quaker ; then there will be as little profane swearing among our officers and magistrates , as there is now of quakerism , and when they are reformed , they will , with greater zeal , take care to reform the common people . and if immorality shall be made a bar to preferment , then many , that now will not forbear one vice to gain heaven , will hide a whole herd of them from publick view , to get or preserve a good office on earth . for tho none but god can cleanse the heart , yet it will be our government 's honour to prevent the influences that evil examples gives , and to suppress vice from publick scandal . it is mournful to think what good estates , fine parts , and time is wasted in gaming and plays , which are some of the greatest incentives to immoralities in the nation , where fraud , luxury , and obsenity is introduced and insinuated with the greatest art that musick , poetry , dress , wit , and air can give it : whilst it hath been the great labour of the prophets , christ and his ministers in all ages of the world , to the spending of their strength and life it self , to draw men from worldly vanities . if any think themselves in danger , by such a law as shall inforce a test of vertue , i would say , that next to the love of god , and of vertue , interest and rewards are the best preventions of vice ; and when vice is less fashionable , it will be less affecting than it is ; and the fewer evil examples is seen , they will be under the fewer temptations ; and if they can be cured , the advantage will be unexpressible , the souls safety being of infinite consequence ; and vertue preserves the body from many malignant invasions , and the estate whole to many generations , and the credit strong , as being fit for any trust. whereas he that for pleasure and intemperance will forfeit his interest with god , lies under a suspicion he will betray his trust with men for less , when there is a market for it : and what secrets is that man's breast fit for , which wine or lude women have the command of ? or what good counsel can he give to others , who will not refrain from a vain oath , to save or gain a profitable place to himself . now for such who will not be reformed , neither by the laws of god , nor by the laws of men , the laws of nature will conquer them ; for vicious distempers will shorten the days of some , and extravagancies will expel others out of their ancestors estates , whilst vertue and industry will introduce new purchasers into them . and i wish such purchasers , by a prudent education , would secure vertue , as well as an estate , to their posterity ; and then debauchery would soon be extinguished out of the world , by it s not having riches to support , nor countenance it : for 't is an old maxim , sine cecere 〈◊〉 baccho friget venus . prov. 14 v. 34. righteousness exalteth a nation : but sin is a reproach to any people . 28. 2. for the transgression of a land , many are the princes thereof ; but by a man ( or men ) of understanding and knowledge , the state thereof shall be prolonged . some reasons against puting of fellons to death . i having made some essay to supply the wants , and abate the profaneness of the age ; i would say something of fellons , ( most of whom rise from them two miserable fountains ) and of the stain their untimely death is to religion , and of the loss it is unto the kingdom . there are several sorts of distractions , which all men pities , and takes care of preserving from doing themselves or others harm ; but pellons are some of the worst sort of mad men , whom charity therefore would oblige us to take some care to prevent their mischievous way of living , and deplorable deaths . the idle and profane education of some , and the necessities of others , brings habits almost invincible ; for such to conquer of themselves , without the state , take them into their prudent management : but to put them into bridewell or newgate for a month or two , and then turn them loose at their own discressions ( who have none ) no more reclaims them , than baiting a horse well with provender makes him less able to travel ; they learn but more skill in their trade , under the tutors they meet with there . the scriptures saith , watch ; for the devil your adversary goes about like a roaring lion , seeking which of you be may devour . what consideration and compassion then should be had of those unthinking , unwatchful people , whose pride , lust , or necessities , with the devils incitements of them , is their sole guide ? if a man had a child , or near relation , that should fall into a capital crime , he would use all his interest to preserve his life , how much soever he abhor'd his fact , in hopes he might live to grow better , especially if he could have such a power of confinement upon him , as might prevent his acting such enormities for the future . and this child , and near relation , is every one to the publick , whilst the cutting off by untimely death of one able man , may be reckoned 200 pound loss out of the value of the kingdom ; for besides their persons , they are commonly prevented of the posterity which they might have , ( which is loss to all generations ) and if but one in a succession , they may be valued at 10 l. a year , which , at 20 years purchase , is 200 hundred pound . how sincerely can we say the lord's prayer , forgive us our trespasses , as we forgive them which trespass against us ; when for the loss , possible of less than 20 shillings , we prosecute a man to death ? would it not be more natural and agreeable with our prayers to god , to have compassion on our deluded fellow creatures ? we are but men whom they offend , but god is infinitely above us , whom we have offended . and therefore , as we should , by a timely and industrious education , have the greater care to prevent such enormities , it would also very well agree with our state before god , when any fall into such crimes compassionately to keep them from further mischiefs , and save such to repentance , rather than to destroy them by sudden death . mat. 18. 33. shouldst not thou also have had compassion on thy fellow servant , even as i had pity on thee ? the life of a man is of greater value with god than many pounds , and ought to be so with men : for , tho he that spills man's blood , by man was his blood to be spilt ; yet the thief was to restore but four or five fold , by the ancient law of god. to make no difference between the punishment of theft and murder , seem a great deficiency in our present law , and often times must melt the heart of a compassionate judge , to hear their shreiks and cries , when he ( as the mouth of the law ) pronounceth the sentence of death upon such forlorn creatures . the goals wants regulating : for whilst the keepers are allowed to sell strong liquors , it provokes their prisoners to great expence , and they often live high , to be the more in the goalers favour ; a lord sometimes , for cost and variety , may dine at some of their tables : which hath two evil consequences . first , it forceth their companions abroard to rob more frequent to keep the prisoners so high in goal , to keep themselves from being discovered . secondly , it keeps the prisoners blood always boiling , and their brains hot , and without sense of their unhappiness in this world , they live so voluptuous , and without sense of the other world , because they are so strongly diverted from thinking of it . also the licencing too many ale-houses gives thieves the more cover ; which , with ill women , &c. makes their necessities the more pressing . now upon the whole , there is reason to believe , that few of them are so incourageable , but that restraint by confinement with suitable imployment , and marriage , or exportations to our plantations , in time would alter their evil habits , to a more honest one ; which , as it would save their bodies and posterities to the common-wealth , it might be a means to save their souls from eternal ruin. to this discourse of charity , industry , vertue and mercy ; i will add a few lines of that religious guide and power , by which good actions may be performed . the excellency and divinity of inward light , demonstrated from the attributes of god , and the nature of man's soul : as well as from the testimony of the holy scriptures . of god. 1 st . god is from eternity to eternity , without beginning of time , or end of life . 2 dly . he is infinite and omnipresent , whose being is every where and boundless . 3 dly . he is omnipotent in power , being able to do all things . 4 thly . he is omniscient , and therefore he knows the least and privatest thoughts , as well as the greatest and most publick actions . 5 thly . his being is invisible , immaterial life and spirit , light and glory , and therefore he is not to be apprehended by any visible creatures , tho all things were created and are upheld by him , and do declare of his great power and wisdom ; to whom we owe all obedience , subjection , reverence , homage thanksgiving , worship , and praise , world without end : of man's soul. the soul of man is the most invisible , spiritual , and intellectual part of this creation . and therefore the soul , beyond all other creatures , is most capable of apprehending the invisible and spiritual manifestations of god. now as god is infinite and omnipresent , in all places , he consequently is within the bodies of men , as well as without them . and god being the most invisible light , spirit , and life , he penetrates all beings and spirits , more throughly than the visible light at noon-day doth the air ; the sun-beams being but a shadow to him , that light discovering bodies only , but this inward light discovers the most hidden thoughts . and as god only ( who is light ) can penetrate men's souls , and beholds the most inward thoughts and desires thereof , so he only is able , and doth shew them to men , whether they are good or evil : and as men's wills and affections comes to be subdued to the will of god , he discovers to the souls of men. what is to be known of him , the pure in heart only seeing god. for tho god is in all places , and fills all things , yet all beings have not the same degree of sence of him , because they are not of the same capacity of knowing , or not equally prepared to apprehend and see so pure invisible and intellectual a spirit . and it may be said of visible bodies , as of darkness it self , that tho god shines in them , they comprehend or apprehend him not , for indeed they want all sence of apprehension , as the greatest light is unknown to the blind , and the greatest sounds to the deaf , so also the souls of men , which are given up unto the delights of sensual objects ( until they are born a new ) they do want their faculties to be sufficiently spiritualized to behold the immaterial glory of god , tho his light doth shew them their evil state , and his spirit reproves them , they do not see him : that degree or manifestation of light which only discovers a man's unhappy state to him , appears far less glorious ( tho' it is divine ) than that which gives peace , and discovers the glory of god , as man obeys it : yet all divine light which appears to men , flows from the father's glory , through the one mediator , our lord and saviour jesus christ , who is full of glory in himself , whilst it is the stupidity of men only that makes them unable to see the glory of this light. acts 17. v. 23. — i — beheld your devotions — to the unknown god , whom therefore ye ignorantly worship , him declare i unto you . 24. god that made the world — dwelleth not in temples made with hands . 25. neither is worshipped with mens hands , as tho he needed any thing , seeing he giveth to all , life , and breath , and all things . 27. that they should seek the lord , if haply they might feel after him , and find him , tho he be not far from every one of us. 28. for in him we live , and move , and have our being , as certain also of your own poets have said . — amos. 4. v. 13. for lo , he that formeth the mountains , and createth the wind , and declareth unto man what is his thought — the lord , the god of hosts is his name . eph. 5. v. 13. but all things that are reproved , are made manifest by the light : for whatsoever doth make manifest is light. 1 joh. 1. v. 5. this then is the message which we have heard of him , and declare unto you , that god is light , and in him is no darkness at all . therefore for any to say , that this inward light is man's conscience , is no better divinity , than it would be good philosophy and sence for them to say ; that the light of the sun is a man's eye , when it is the eye , that is enlightned by it . of christian virtue . reasons of state , profit health , reputation , or danger of punishment was part of the motives given by the ancient philosophers , to perswade men from vice ; which , as it is the least , it is the first step towards wisdom ; learning to do well , through love to virtue , being a degree higher , than ceasing to do evil for fear of sufferings . now , as none but god sees mens thoughts , so if they do resist every appearance of evil , when he , through christ , first discovereth it to them in their minds ( by his light ) that is to be vertuous for god's sake , and it is a true washing the inside , and a being truly religious at heart : by which early opposition to evil , men will be enabled the more easily to overcome it , because a first thought or representation to a watchful man , hath not that power upon his affections , as it will have , after it hath been entertained : and such a watchfulness will the more effectually prevent evil actions , for whilst a man thinks no ill , to be sure he will do none . this is putting on the armour of light , and walking in it , and a warface ( tho not with carnal weapons ) mighty through god , to the pulling down of strong holds , casting down imaginations , and every high thing that exalteth it self against the knowledge of god , and bringing into captivity , every thought to the obedience of christ. of divine worship . good morals , and inward virtue is a constant attendant to divine worship , for he that regards iniquity in his heart , god will not regard or accept his prayers . good actions are as the outward court to a clean mind , and a vertuous soul is as the temple to the inward tabernacle , where god is truly adored , in which that worship is the more acceptable , which keeps out , not only , evil thoughts ( which are always to be avoided ) but also such thoughts , which at other times , may be useful and needful to entertain . for this divine worship is the more spiritual , as men's minds are more sequestred and silenced from creatures and imaginations ( not dull and sleepily , but ) vigorous , and earnestly seeking after , and praying for , a greater purity of soul , and a farther manifestation of god , through the inspiration of inward divine light ; every increase of light being one degree farther towards glory ; glory it self being light uncomprehensible . john 4. v. 21. iesus saith unto her , woman , believe me , the hour cometh , when ye shall neither in this mountain , nor yet at jerusalem , worship the father . 23. but the hour cometh , and now is , when the true worshipers shall worship the father in spirit , and in truth : for the father seeketh such to worship him . 24. god is a spirit , and they that worship him , must worship him in spirit and in truth . a cloud of witnesses recorded in the holy scripture . that the three which bear record in heaven , the father , the word , and holy spirit , which three are one ( infinite immence light , life and glory ) do manifest divine light to men. god being in christ , reconciling the world unto himself . and christ is in us , the hope of glory . for the grace of god , that brings salvation , hath appeared unto all men. a manifestation of the spirit , being given to every man to profit withal . of god's manifestation in men. isa. 2. 5. o house of jacob , come ye , and let us walk in the light of the lord. 60. v. 19. the lord shall be unto thee an everlasting light , and thy god thy glory . 1 cor. 3. 16. know ye not that ye are the temple of god ; and that the spirit of god dwelleth in you . 17. if any man defile the temple of god , him shall god destroy , for the temple of god is holy , which temple ye are . 6. v. 19. what , know you not that your body is the temple of the holy ghost ▪ which is in you , which ye have of god ? — 2 cor. 6 16. — for ye are the temple of the living god , as god hath said , i will dwell in them , and walk in them — 4. v. 6. — for god who commanded the light to shine out of darkness , hath shined in our hearts , to give the light of the knowledge of the glory of god , in the face of jesus christ. v. 7. but we have this treasure in earthen vessels , that the excellency of the power may be of god , and not of us . 1 pet. 2. v. 9. — who hath called you out of darkness into his marvellous light. eph. 4. 6. one god and father of all , who is above all , and through all , and in you all . eph. 5. 8. for ye were sometime darkness , but now are ye light in the lord , walk as children of light. 1 john 1. v. 7. if we walk in the light , as he is in the light , we have fellowship one with another , and the blood of jesus christ his son , cleanseth us from all sin. rom. 1. 19. because that which may be known of god , is manifest in them ; for god hath shewed it unto them . heb. 4. 12. for the word of god is quick , and powerful ; and sharper than any two-edged sword , piercing , even to the dividing assunder of soul and spirit , — and is a discerner of the thoughts and intents of the heart . isa. 57. 15. for thus saith the high and lofty one , that inhabiteth eternity , whose name is holy , i dwell in the high and holy place , with him also that is of a contrite and humble spirit ; to revive the spirit of the humble , and to revive the heart of the contrite ones . v. 16. for i will not contend for ever , neither will i be always wrath : for the spirit should fail before me , and the souls which i have made . prov. 20. 27. the spirit of man is the candle of the lord : searching all the inward parts of the belly . job . 3● . 8. but there is a spirit in man : and the inspiration of the almighty : giveth them understanding . of christ's manifestation in men. john 1. v. 4. in him was life , and the life was the light of men. 8. v. 12. then spake jesus again unto them , saying , i am the light of the world , he that followeth me , shall not walk in darkness , but shall have the light of life . 14. v. 16. and i will pray the father , and he shall give you another comforter , that he may abide with you for ever . v. 17. even the spirit of truth , whom the world cannot receive , because it seeth him not , neither knoweth him : but ye know him , for he dwelleth with you , and shall be in you . 23. jesus — said — if a man love me , he will keep my words ; and my father will love him , and we will come unto him , and make our abode with him . rev. 3. v. 20. behold , i stand at the door and knock , if any man hear my voice , and open the door , i will come into him , and will sup with him , and he with me . luke 2. v. 30. for mine eyes have seen thy salvation . v. 31. which thou hast prepared before the face of all people . v. 32. a light to lighten the gentiles , and the glory of thy people israel . 1 pet. 1. v. 11. searching what , or what manner of time the spirit of christ , which was in them did signifie . — col. 1. v. 12. giving thanks unto the father , which hath made us meet to be partakers of the inheritance of the saints in light. v. 13. who hath delivered us from the power of darkness , and hath translated us into the kingdom of his dear son. 26. even the mystery which hath been hid from ages , and from generations , but now is made manifest to his saints . v. 27. to whom god would make known what is the riches of the glory of this mystery among the gentiles , which is christ in you the hope of glory . 2 cor. 13. v. 3. since ye seek a proof of christ speaking in me — v. 5. examine your selves , whether ye be in the faith — know ye not — that jesus christ is in you , except ye be reprobates . rom. 8. v. 9. — now if any man have not the spirit of christ , he is none of his . eph. 6. v. 14. wherefore he saith , awake thou that sleepest , and arise from the dead , and christ shall give thee light. 1 thess. 5. v. 5. ye are all the children of light. — eph. 4. v. 7. but unto every one of us is given grace , according to the measure of the gift of christ. v. 8. wherefore he saith , when he ascended up on high , he led captivity captive , and gave gifts unto men. v. 9. now that he ascended what is it but that he also descended first into the lower parts of the earth . v. 10. he that descended , is the same also that ascended up far above all heavens , that he might fill all things , 12. for the perfecting of the saints . — v. 13. till we all come in the unity of the faith , and of the knowledge of the son of god , unto a perfect man , unto the measure of the stature of the fulness of christ. 1 cor. 3. v. 11. for other foundation can no man lay , that that is laid , which is jesus christ. gal. 1. v. 12. for i neither received it of man , neither was i taught it , but by the revelation of jesus christ. eph. 3. v. 19. and to know the love of christ , which passeth knowledge , that ye might be filled with all the fulness of god. of the holy spirits manifestation in men. eph. 4. v. 30. and grieve not the holy spirit of god , whereby ye are sealed unto the day of redemption . 1 thes. 5. v. 19. quench not the spirit . john 14. v. 26. but the comforter , which is the holy ghost , whom the father will send in my name , he shall teach you all things . — 1 john 2. v. 20. but ye have an unction from the holy one , and ye know all things . v. 27. but the anointing , which ye have received of him , abideth in you ; and ye need not that any man teach you , but as the same anointing teacheth you of all things , and is truth , and is no lie. — rom. 8. v. 11. but if the spirit of him that raised up jesus from the dead , dwell in you ; he that raised up christ from the dead ; shall also quicken your mortal bodies , by his spirit that dwelleth in you . 1 john 4. v. 13. hereby know we , that we dwell in him , and he in us , because he hath given us of his spirit . john 7. v. 38. he that believeth on me , as the scripture hath said , out of his belly shall flow rivers of living water . v. 39. but this spake he of the spirit , which they that believe on him should receive . — acts 2. v. 4. and they were all filled with the holy ghost and began to speak — as the spirit gave them utterance . v. 17. and it shall come to pass in the last days ( saith god ) i will pour out of my spirit upon all flesh. — rom. 8. v. 15. — but ye have received the spirit of adoption , whereby we cry abba father . v. 16. the spirit it self beareth witness with our spirits , that we are the children of god. 2 cor. 3. v. 7. but if the ministration of death , written and ingraven in stones was glorious .. v. 8. how shall not the ministration of the spirit be rather glorious ? v. 17. now the lord is that spirit , and where the spirit of the lord is , there is liberty . v. 18. but we all with open face , beholding as in a glass , the glory of the lord , are changed into the same image , from glory to glory , even as by the spirit of the lord. 5. v. 5. — god , who also hath given unto us the earnest of the spirit . eph. 5. v. 18. — be filled with the spirit . 2 thess. 2. v. 13. — because god hath from the beginning chosen you to salvation , through the sanctification of the spirit and belief of the truth . gal. 5. v. 16. — walk in the spirit , and ye shall not fulfil the lust of the flesh v. 25. if we live in the spirit , let us walk in the spirit . 6. v. 8. for he that soweth to the flesh , shall of the flesh reap corruption : but he that soweth to the spirit , shall of the spirit reap life everlasting . 1 cor. 2. v. 13. which things also we speak , not in the words which man's wisdom teacheth , but which the holy ghost teacheth . — 12. v. 3. — no man speaking by the spirit of god , calleth jesus accursed ; and no man can say , that jesus in the lord , but by the holy ghost . v. 4. now there are diversities of gifts , but the same spirit . v. 5. and there are differrences of administrations , but the same lord. v. 6. and there are diversities of operations but it is the same god which worketh all in all . v. 13. for by one spirit we are all baptized into one body , — and have been all made to drink into one spirit . as the holy scriptures are the best creed , which with practical divinity , and inward light , will give us the best sence , what the father , son , and holy spirit is to us : so the vnfathomable highth and depth of that great mystery , is not possibly to be comprehended by men. some considerations for them that reproach the light. job 24. 13. they are of those that rebel against the light , they know not the ways thereof , nor abide in the paths thereof . john 3. 19. this is the condemnation , that light is come into the world , and men loved darkness rather than light , because their deeds were evil . v. 20. for every one that doth evil , hateth the light , neither cometh to the light , left his deeds should be reproved . v. 21. but he that doth truth , cometh to the light , that his deeds may be made manifest , that they are wrought in god. 2 cor. 4. 3. but if our gospel be hid , it is hid to them that are lost . v. 4. in whom the god of this world hath blinded the minds of them which believe not , least the light of the glorious gospel of christ , who is the image of god , should shine unto them . john 1. 5. and the light shineth in darkness , and the darkness comprehended it not . 1 cor. 2. 14. the natural man receiveth not the things of the spirit of god , for they are foolishness unto him : neither can be know them , because they are spiritually discerned . john 5. v. 38. ye have not his word abiding in you : for whom he hath sent , him ye believe not . v. 39. search the scriptures , for in them ye think ye have eternal life , and they are they which testifie of me . v. 40. and ye will not come to me that ye might have life . v. 41. i receive not honour from men. v. 42. but i know you , that ye have not the love of god in you . v. 44. how can ye believe , which receive honour one of another , and seek not the honour that cometh from god only ? v. 46. — had ye believed moses , ye would have believed me ; for he wrote of me . v. 47. but if ye believe not his writings , how shall ye believe my words ? jude 1. v. 4. — ungodly men , turning the grace of our god into lasciviousness , and denying the only lord god , and our lord jesus christ. v. 10. but these speak evil of those things which they know not . — v. 11. woe unto them , for they have gone in the way of cain , and ran greedily after the error of balaam , for reward . — v. 16. these are — complainers — having mens persons in admiration , because of advantage . v. 18. — there should be mockers in the last time . — v. 19. these be they who separate themselves , sensual , having not the spirit . 2 pet. 3. v. 3. knowing this first , that there shall come in the last days , sooffers . — v. 4. and saying , where is the promise of his coming ? for since the fathers fell asleep ; all things continue as they were from the beginning of the creation . iohn bellers . finis . severall fresh inward openings, (concerning severall things) which the day will declare of what nature they are, to which judgment they appeal for justice, being contented either to stand or fall by it: and being likewise ready to kiss that condemnation, which they are likely to meet with in the mean time, from all sorts of men, whom they finde ready to deal hardly with them. / through isaac penington, (junior) esq; penington, isaac, 1616-1679. this text is an enriched version of the tcp digital transcription a90395 of text r205900 in the english short title catalog (thomason e608_2). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 118 kb of xml-encoded text transcribed from 29 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a90395 wing p1189 thomason e608_2 estc r205900 99865132 99865132 117369 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a90395) transcribed from: (early english books online ; image set 117369) images scanned from microfilm: (thomason tracts ; 93:e608[2]) severall fresh inward openings, (concerning severall things) which the day will declare of what nature they are, to which judgment they appeal for justice, being contented either to stand or fall by it: and being likewise ready to kiss that condemnation, which they are likely to meet with in the mean time, from all sorts of men, whom they finde ready to deal hardly with them. / through isaac penington, (junior) esq; penington, isaac, 1616-1679. [8], 48 p. printed for giles calvert, london : m.dc.l. [1650] annotation on thomason copy: "july. 20th". reproduction of the original in the british library. eng spiritual life -early works to 1800. a90395 r205900 (thomason e608_2). civilwar no severall fresh inward openings, (concerning severall things) which the day will declare of what nature they are, to which judgment they appe penington, isaac 1650 22609 18 0 0 0 0 0 8 b the rate of 8 defects per 10,000 words puts this text in the b category of texts with fewer than 10 defects per 10,000 words. 2007-03 tcp assigned for keying and markup 2007-03 aptara keyed and coded from proquest page images 2009-01 judith siefring sampled and proofread 2009-01 judith siefring text and markup reviewed and edited 2009-02 pfs batch review (qc) and xml conversion severall fresh inward openings , ( concerning severall things ) which the day will declare of what nature they are , to which judgment they appeal for justice , being contented either to stand or fall by it : and being likewise ready to kiss that condemnation , which they are likely to meet with in the mean time , from all sorts of men , whom they finde ready to deal hardly with them . through isaac penington , ( junior ) esq ; london , printed for giles calvert . m.dc.l . the particular contents of the ensuing openings . 1. of reconciliation and vnion . 2. of true faith , true love , and true resignation . 3. a word to christians . 4. of prayer . 5. of sin , the being of sin , the blotting out of sin , and the difference between the creatures blotting out of sin , and gods blotting out of sin . 6. of the mysterie of god . 7. a parable translated out of jer. 48. 11 , 12 , 13. 8. a word to the mad folkes . 9. a letter . 10. silence . 11. a check to the judger of his brethren . 12. the true ground of mourning , with an invitation to it . 13. a touch more concerning sin , as also concerning the liberty and perfection of the creature , with an exhortatory close to such as are capable of it . to all persons , of all sorts . mine own dear flesh without ( or outwards , ) mine own life and spirit within ( or inwards , ) where-ever dispersed , however clouded . i am of kin unto you , of your flesh and of your bone ; my life , my spirit , my substance is one with yours ; why are we so strange one to another ? we are all begotten by one father , [ for we are all of his off-spring ] and therefore cannot but be brethren ; and who knoweth how sweetly and harmoniously we lay tumbling together in the same womb of eternity , before we were brought forth in these severall strange shapes , wherein we now appear ? what , shall a few momentany varieties and contrarieties ( fitted only for some present design ) make perpetuall inroads upon everlasting unity ? arise , awake , shake off your disguises , open your eyes , let us look one another in the face , let us look into one another and see , if we can then forbear knowing and owning one another ? but why do i thus speak ? dispensations , and the fight under dispensations , is not yet ended . we must contend and remain strange a while longer . there is a gulf yet between us , that we cannot meet . light and love hath not yet overcome us . ye cannot know me , if it were so , that i knew you . ye must prosecute me with hatred , though i should woo you with the greatest and entirest love . well ; let things be as they are , since they cannot be altered : the time is at hand , wherein time shall be no more ; and then whatever had a being in time , shall cease from so being any longer . we must all to the grave , to the dust ; we must all sleep an eternall sleep , when once the last night comes ; where we shall bury all our quarrels and contentions , and awake in perfect life and love : and then we shall be , both to our selves and to one another , what now we cannot so much as desire to be . in the mean time , farewel : for i must retire into my secret corner , to lament and bewail that misery and desolation , which is seizing upon all things , by those flames , which have already broken forth , and are ready more powerfully and universally to break forth upon the present state of things both outward and inward , to deface that beauty and lustre wherewith hitherto they have shined . and who can forbear weeping at the sight of this , who hath his eye opened to behold it , and hath any creaturely sense left in him ? certainly none but he , who hath another eye also opened , a more piercing eye , which is able to look through all this , and behold a truer , a greater , a more perfect , a more everlasting glory , sown in and springing up out of the ashes of these . and he , who indeed beholds this , may skip and leap in the flames , even while they are fastning upon and burning up himself . he , who thus knoweth god , may trust him with himself , and with every thing else , and cannot dis-relish him in his most hidden tracks of universall and most dreadfull destructions . he , who loves the true god vvith all his heart , vvill easily say ; burn up heaven and earth at the very roots ; let there be no reliques left of any thing that i have tasted , enjoyed , hoped for ; and then i shall be sure to meet vvith none but god , to love none but god , to desire none but god , vvhen there is no beauty left any vvhere else to be desired , nor nothing of that left in me , vvhich did desire any thing besides him . of reconciliation and vnion . ephes. 2. 14 , 15 , 16. for he is our peace , who hath made both one , and hath broken down the middle wall of partition between us : having abolished in his flesh the enmity , the law of commandments in ordinances , for to make in himself , of twain , one new man , so making peace . and that he might reconcile both unto god in one body by the cross , having slain the enmity in himself . for he is our peace , there is nothing but offence and war ( both in the cause , and in the effect ) between god and the creature . every thing in god , as it is beheld by the creature , troubleth the creature , and inciteth and draweth forth the enmity of the creature against it . every thing in the creature , as it is beheld by god , provokes his jealousie and indignation likewise : so that there is nothing but a constant inveterate war between heaven and earth , which should and must be assistant and subservient one to another , or lose their own delights . but shall it always be thus ? shall god and the creature ever thwart and cross , and never please one another , nor be pleased in one another ? no , it shall not always be so : when the great peace-maker cometh to put forth his skill , he shall prevail to make peace between them . he will go through his undertaking , though he lose his life in it : and yet will he not lose his life in it , unless he be sure thereby to accomplish it . if he dye , the root of enmity in the creature , and in god too , must dye with him : ( for the opposition and enmity in both is equal , or if in either it be superior , it is in god ; and it is an harder task to reconcile god to the creature , then the creature to god ; and therefore in wisdom , that was first undertaken , and reconciliation never preached to the creature , until the foundation of pacification in him , was layd . ) he is our peace , there is no approach , no converse , no sweet intercourse between god and the creature , but in him , by him , through him . if he had not been the propitiatory sacrifice to reconcile god first , there should never have been any motion to the creature to be reconciled . but now he hath offered up that principle of life whereby he lived , and whereby the creature lives , freely giving it back into his hands from whom he received it , that now he himself can live no longer , nor the creature neither ( the root of its life being slain ) there is no foundation of offence or controversie left between god and him , or between god and the creature , so far as it is found dead or dying in him . so that we , who are dead in christ , who are dying into christ , who are filling up the remainders of his passion in our own spirits , are now at peace ; and he , by his death for us , by his death in us , by his blood which he poured out and pours out to death in us , is our peace ; which till he hath poured out perfectly , we shall never finde him perfect peace unto us . who hath made both one , there was but one at first : yet in this one was all manner of variety and distinction . as all was produced out of one , so all was in that one before it was produced . there was but one mass of earth , and yet what multitudes of things were brought forth out of it ? there was but one adam , and yet this one was made into two , and out of these two , what thousands of generations have proceeded ? and this great lump being brought forth , though they are all the same , all of one blood , yet they are cut out into two parcels , jews and gentiles : and they are as distinct as may be . distinct in their race , in their god , in their laws , ordinances , desires , ends , hopes . the jews must not be like the gentiles in any thing : the gentiles will not be like the jews in any thing . oh how diverse , how distinct , nay how contrary are they ! but this diversity , this distinction , this contrariety must not always last . when christ comes forth to give up that principle of life in himself , and to slay it in them , whereby they have thus lived , the leaves and fruit of variety and distinction will soon wither , and they will all shrink back into unity and harmony again . the jews and the gentiles were both one , but were made different : but there is a time for that difference to be unmade , to be taken away , and then they will become one again . but how can this be ? why the next words tell you . and hath broken down the middle wall of partition between us : there is nothing hinders them from being one , but that which parts them ; if that be broken down , they must needs be one . if adam and eve had not been parted , they could never have become two : if that partition be taken away , they cannot but become one again . here are three things held forth . 1. what it is that maketh the difference between things , and that is a wall set up in the midst . it is by a wall set up betwixt them that they come to be severed and parted one from another . god and the creature are severed by a wall : man and woman severed by a wall : jew and gentile severed by a wall : beleever and vnbeleever severed by a wall . there is a wall set up ; on this side there 's vnrighteousness , on that side righteousness : on this side vnbelief , on that side faith : on this side vnholiness , on that side holiness : on this side darkness , on that side light : on this side evil , on that side good . there is not such an original and real difference between them , as we fools imagine , it is but a made difference , a difference which becomes so by the setting up of a wall , which is very vast and irreconcileable to that eye which seeth onely the difference , and cannot pierce into that original union and oneness that was between them , and could alone be discerned before this wall was set up . 2. how this difference shall be taken away ; and that is by the breaking down of this wall , by the laying this partition flat , by the taking away all those ordinances , laws , and considerations , which make either the one or the other so to be . that which makes righteousness and vnrighteousness , holiness and vnholiness , faith and vnbelief , as it had a time to be set up , so it shall be pulled down again , and where will then the difference between these things be ? there will be a difference and a vast difference , while the partition wall lasts , but when that is gone , there will remain not so much as a shadow of difference any longer : when that is wholly taken away , which did in any wise part them , they cannot but become perfectly one . 3. who it is that takes this difference away , that breaketh down this middle wall ; and that is christ the same who set it up . it was the letting forth , that life he received , into several varieties , that caused the distinction ; and it is the drawing back of that life again into its original , that brings all back into union . and this he doth by sacrificing his own flesh , ( as the following words hold forth ; ) by offering and giving up through the eternal spirit his own life , and , in it , the life of the whole creation ( which did flow from his life , and depended upon his life ) unto him from whom it first came . hereby all ordinances , laws , and constitutions , which take hold of the creature in its creaturely state , and follow it to death , fall to the ground ; and that difference and enmity which did arise between them from hence , fall with it also . a taste whereof was given upon sacrificing the head , in that visible and demonstrative reconciliation between jew and gentile , the foundation whereof was then made manifest : but the full fruits thereof cannot be reaped , until the whole body be burnt in the fire , by the same eternal spirit ; until every member likewise hath wholly returned back its life also ; and then there will remain no more offence in or from any part of the creation , when there is nothing left them wherewith they may offend . verse 15. having abolished in his flesh the enmity , the law of commandments in ordinances , that which nourisheth distance and division is enmity . there is an enmity sown throughout the whole creation , between god and the creature , between one creature and another . the life of one creature is made fit to feed another , and there is a desire in that other of that food , which nature hath made fit for it , and yet nature also teacheth the other to preserve its life and being : here is the seed of enmity in all this thus secretly sown in the nature of things , and so continually springing up throughout the whole creation . there is an enmity between the creatures themselves , one creature is an enemy to another : there is an enmity between man and them ; man is an enemy to them all : there is an enmity between man and man ; one man is an enemy to another : heaven and hell , holiness and sin , christ and belial , the temple of god and idols ; oh how high , how sharp , how intense is the enmity here ! that which causeth and continueth this enmity , is a law of commandments consisting in ordinances , which are appointed to all according to their make , which are written in the nature of all , by the contrariety whereof they come to fight and clash one with another . all things that are brought forth , are brought forth under some dispensation or other ; and according to the dispensation , they are subjected to ordinances of one kinde or other , suitable to the state wherein they are ; which are written both in the state it self , and in their own hearts , ( though neither are very legible now , there being a vail cast over both ; yet if man could once attain to read here , he would finde these more certain and satisfactory books , then those he usually applyeth himself unto . ) what makes the day and night so fly from one another , ( darkness and light cannot endure to be together ) but the several ordinances prescribed to each ? before which time light could lie still in the darkness ( for the light was caused to shine out of darkness ) and keep company with the darkness , as it could not but do , before they were separated . but when god separated the light from the darkness , and gave to each distinct natures , names and ordinances , they are henceforth debarred from any meeting together , or communion with each other . that which differenceth the several sorts of men , is the light and the darkness in them , and the ordinances thereupon . every dispensation under heaven hath its light and its darkness . there is a day and a night to man , in every state , whereinto he is cast : and all under every dispensation walk either in the light or dark part of that dispensation : and ordinances are suited to every dispensation . there is the law of light , and the law of darkness ; the law of the night , and the law of the day : and these are made contrary one to another hereby , so that they cannot meet together in love or peace , but in their neerest conjunction they keep their distance . there is no possibility of communion between light and darkness under any dispensation . indeed he that riseth out of a lower dispensation into an higher , may comprehend both the light and the darkness beneath himself , ( as god comprehends both the light and the darkness under all dispensations , the darkness and the light every where are both alike to him ) but there is no possibility of doing this in the dispensation . so he that riseth out of one dispensation into another ; as he riseth out of that enmity he was in before , so he riseth into a new enmity : and he that was a lamb , a dove , hunted , persecuted in a foregoing dispensation , may turn a wolf , a lion , a greedy , cruel persecuter , in an ensuing . he that was all love , all sweetness , meekness , patience , in a former dispensation , may be all wrath , fury , malice , in the following dispensation . it is now a quick time , and little will men beleeve , what changes will be made in them , now passage through dispensations is become more swift . that which caused , and so heightened the difference between the jews and the gentiles , what was it but their ordinances ? which the more strict and observant each were of , the greater was their enmity , and the fight the more sharp between them . the heathen cannot but look upon the jews as disturbers of the whole world , as persons who would engross both holiness and happiness , as a people who had written among them , in their rites and sacrifices , their own acceptation and salvation , and the rejection and condemnation of all others . the jews cannot but look upon the gentiles , as wicked , unclean persons , as persons serving idols at present , and such as could not but , in the issue , meet with vanity and a lye . the very laws , which god giveth the jews , will not suffer them to be , in any thing , like the nations . the laws that the heathen make , are likewise framed according to that root of enmity , which was in them against the jews . now when christ comes , he taketh upon himself both these , and abolisheth them both in his own flesh : he receiveth them into himself , giveth them full scope upon himself , that so he may terminate them in himself , and suffer them to pass no further . he suffereth no more the ordinances of either to remain , but throweth down the idolatry of the one , the worship of the other , causeth both the light and darkness of each to pass away by a new light and a new darkness . into his flesh he receiveth these , and in his flesh he causeth these to dye , and setteth up somewhat else , in and by his spirit , which will never suffer them to live more . now the end why christ did this , why he did abolish these ordinances , and consequently that enmity which flowed from them , was , for to make in himself , of twain , one new man , the reason why he pulled down this old dispensation , was , to set up another . the reason why he pulled down both these old houses , was , to make one new one of them both . he meant to cast both these old vessels into one new one , and therefore destroyeth the old shape in them both : to make of twain , one new man . he had two things in his eye , two intents in his heart : to make these twain one , to bring this vast diversity into unity ; nor did he like either of them so well , as to change one into the shape of the other ; therefore he casts them both over again , that he may make them new as well as one . and this fabrick he worketh in himself . he taketh the old building into himself , the laws and ordinances into himself , and abolisheth them in himself : he likewise frames the new building in himself , and brings it forth in himself . all things , though they seem to us never so outward ( and indeed are so ) yet they are also inward : they are within god , who is the life and substance of all ; and within christ , who is his immediate shadow and image . god and christ frame every thing within themselves , and also form themselves within every thing : and o how excellent a sight will it be , to see every thing giving up christ and god who are within them , and also taken into christ , and into god ; when the weakness of the outward part shall be swallowed up in the perfection of the inward part , and the perfection of the inward part shall break forth and appear in the weakness of the outward part ! so making peace . this is the way to make peace indeed , to make things one . peace flows from vnion : it is difference that is the root of enmity . how can things fall out with one another , that differ not from one another ? no man hateth his own flesh : man could not hate or afflict the flesh of any other , if he did indeed see and feel it to be his own . yet vnion will not make perfect peace in this old building : man hath the skill and subtilty to hate and fight with that in another , which he loves and cherishes in himself . therefore christ , that he may make sure work , makes a new man of both ; makes an union , not in the oldness of the letter of any old carnal commandment , but in the newness of the spirit . oh how compleat is this union ! how sweet is the harmony that flows from it ! there is as great an harmony between them as can be in any man , for they are made one ; yea far greater , for they are made new , and there no ingredient in this new make , that may cause the least dislike , dissent , or division ; so making peace . verse 16. and that he might reconcile both unto god in one body by the cross , having slain the enmity in himself . he had a further end in it , in breaking down the wall , in abolishing these ordinances , which was , that he might reconcile both unto god . they were not at so great an enmity one with another , as they both were at with god . the gentiles they were all worshippers of idols , but had nothing to do with the true god : and the jews professed they could not bear his presence , which they evidenced sufficiently all along , for they loved at heart the idols of the gentiles , and were still running after them , but from the waters of life , which flowed from the sanctuary . and god could endure neither of them , but still appeared with terror , as an affrighter and devourer of them . their ordinances set god at a distance with them both , as well as themselves at a distance one with another . but now christ brings them both into one , takes them both ( with all their differences ) into his own body , destroyeth all their differences , offers up all that god dislikes in them ( in his own body ) on the cross , new-makes them in himself , takes the enmity , in god towards them , and in them towards god , into himself ; slays in them all that god dislikes , and so changes and new-makes them , that they can dislike nothing in god any more . o the sweet fruit of the cross ! what pity it is christ should not dye , who maketh such an harmony between the jarring creatures , and so sweetly heals up the difference between god and the creatures , by his death ! of true faith , true love , and true resignation . to trust god with all one is , or hopes for for ever , this is true faith . to trust god with body , soul , spirit ; with his promises , with his covenant of grace , with his christ , with any thing whereby i might secure my self from being subject to his pleasure ; this is faith in good earnest , this is faith grounded upon true knowledg : he knoweth god indeed , who dareth thus trust him . let others trust god for salvation , but my spirit can never rest , till it dares trust god with salvation . to love god meerly for what he is , this is true love . to love god , not because of any appearance of his to us , not for the need we have of him , the good he does to us , or for that we hope for from him ; but for his own nature , for his own loveliness , this is true love . to love him and his motions in tormenting us , as well as in cheering and delighting us : to love him in making sin to estrange us from him , in making hell to cast us into , as well as in making holiness or heaven . this is a love , which no creature , no christian , can attain to , or comprehend ; but he alone knows what it is , and whence it came , who is possessed of it . to resign up all to god ; all outward things , all inward things ; all relations , ordinances , gifts , graces , desires , hopes , heaven , christ , every thing : to having nothing left to self , nothing left of self , but every thing gone . let it be so that i perish for ever , i had rather have it so , then have mine own will fulfilled . i know mine own will so well , that i desire to have it crossed , even in the things that nearest concern me . i would not be saved , as i have a minde to be saved . i have such a taste of the excellency of an hidden will , that i would not have it crossed , no not in the things that tend to my greatest prejudice . this may deserve the name of resignation . o what a stir there is with christians to resign up a few iusts to god , which they know and sensibly feel that 't is their happiness to part with , and yet how far are they from attaining this too ! but who durst resign up his righteousness in christ , and go and lie in the grave with the wicked ? it is no very easie task with christians to give up themselves to god at present , for him to do what he will with them , so he will bring them to heaven at last : but who durst say unto god , take me and throw me into hell , and let me lie there till i fall in love with it ; till i come to know and feel thee there , and fall in love with thee there , and become able to enjoy thee there . ah! miserable is that man that is afraid of hell , and is fain to court god to free him from hell , and to cross and deny himself for fear of being in danger of hell . that life deserveth not the name of life , that can lose any of its strength , vigour , pleasure , sweetness , enjoyment , in the midst of everlasting burnings . if sin could defile god , where were his holiness ? and if death could intrench upon his life anywhere , to damp or interrupt it , it would prove but a weak , a perishing life , obnoxious to intermixtures with death . thou canst trust god , o christian , in this present appearance of his to thee as a saviour of thee . thou canst love this sweetness , kindness , grace and goodness of his to thee . thou canst give up thy self to him , to do what he will with thee , so he will bring thee to this salvation . this thou hast attained to in some measure with much difficulty and striving . but canst thou measure the ways , thoughts or various appearances of that god whom thou thy self callest infinite and immeasurable ? art thou sure he can appear no otherwise then according to what thou expectest he will ? thou seest that the jews were cozened ( who were as confident , as thou canst be , that it should not be so ; ) is it impossible that thou shouldst ever be deceived in what thou further expectest , because thou hast gone a step or two beyond them ? is that which thou hast attained , and hoped for , of such an enduring nature , that it can never pass away ? cannot thy christ dye , and go away , in that which thou hast known , enjoyed , or hoped for of him ? look into thy religion , is it indeed pure and undefiled ? is it not self-ish at the very bottom ? is it from true and original light , that thou desirest and seekest for thine own salvation , or from a self-ish principle ? is thy faith , thy love , thy hope , thy joy , any thing that thou hast , spiritual ? are they not all self-ish ? do they not all rise , or sink , from self , and in reference to self ? o christian , if thou hast an ear to hear , hear . assuredly there is no staying here . this heaven , this hope , this life , this happiness , there is corruption , there is vanity writ in the very root of it . if thou couldst see into it , thou couldst not but see it to be of a perishing nature ; and if thou hadst thy senses about thee , thou couldst not but feel it passing away : and if thou hadst but the heart of a man , thou couldst not but desire and rejoyce at its dissolution . a word to christians . harken , o christians , such of you as have ears , for it neerly concerneth you . that excellency which ye set up , is indeed excellent . gospel-faith , gospel-love , gospel-obedience , patience , meekness , humility , heavenly-mindedness , &c. are glorious in their kinde , and far surpass any legal qualifications or performances whatsoever . but withall consider this . may not the glory of these fall before a greater glory ? may not this dispensation pass away ? and when it doth pass away , is not all the glory and excellency of it rouled up like a scrole , and cast aside with it ? every dispensation hath but its season wherein the light of it is to shine , but afterwards it must be put out , and be buried in the dark . the jews knew christ under the law , and it was an excellent knowledg compared with any thing the heathen had ; but what became of that knowledg ? christians have known christ under the gospel , and this kinde of knowledg did far excel that which was imparted to the jews ; but what shall , nay what is become of this ? and when this is out of date , persons are to be valued no more by it ; but the highest in this light , worship , faith , love , obedience , will be layd as even with the meanest , as the highest and strictest jews were ( when their dispensation fell ) with the lowest gentiles . thou mightest easily see , by the nature and course of the dispensation under which thou hast been , and because of which thou hast lifted up thy self above others , that it must fall , cannot but fall , hath still been falling , ( being not of a make to endure ; ) thou canst save neither it , nor thy self , by all thy strugling and contending . if thou beest wise , cease doting on this which is still sliding from thee , and look out after somewhat which will stick by thee , when thou and this come to part , which will be sooner then thou art aware of . this hath been evidently written in the signs of the times , and in the experience of many , but he that wants an eye cannot read , and he that thinks he hath an eye , cannot forbear mis-reading . little did the old israel think they could have been so deceived about the coming of the messiah : little did they think the messiah could have layd their laws and ordinances so flat , at his coming , as he did . it is impossible for that eye of wisdom to pierce into the various ways and appearances of god , which he greatly delights to hide them from . nothing is darker then the foregoing glory , when a new one succeeds . none are further from espying god in a new discovery , then those that had the clearest sight of him in the old . and there is ground in the nature of things for it , for they are hardliest drawn off from the old , which they must necessarily be , before they can be capable of entertaining the new . look to thy self in time , lest this strange catastrophe overtake thee unawares , lest thou , while thou art looking for most happiness from god , for greatest neerness to and intimacy with god , shouldst meet with most misery , by being cast behinde his back , when others ( whom thou much undervaluedst ) are admitted into his presence . of prayer . every creature hath some kinde of sense of its state : it feeleth its weakness , its wants , its misery . it hath some sense of that power from which it came , who provideth for it , who is leading it some whither : and it cannot but cry and complain to this power , according to what it feels and desires . the young ravens cry to it for food : the whole creation groaneth and panteth to it , to be delivered from its bondage . man , as he hath a clearer light then these , so he hath more clear addresses to it . there is a new-man , a new-born childe , begotten by the spirit of life , in an higher kind of life then this creation knows : and this childe hath a more spiritual , a more distinct , a more illuminated breathing towards this power ; which however it may for a season be interrupted , through the height of distemper , yet there will be a natural returning to it , when the new nature begins to strengthen again ; and then it will last , till it hath attained of that power , all that it is lead by him , to desire of him . christ , in the time of his agony , sent up strong cries and tears to him who was able to deliver him : and as his anguish increased , so he prayed more earnestly . by prayer , i do not mean any bodily exercise of the outward man ; but the going forth of the spirit of life ( in this state of weakness , whereunto it hath subjected it self ) towards the fountain of life , for fulness and satisfaction : the natural tendency of the poor , rent , derived spirit , towards the fountain of spirits . and this may be very vigorous in us , when it is untaken notice of by us . we can take notice of that , which we call the new birth , and the motions of it : but that is not the true birth , which is or can be taken notice of by the childe , which is always insensible when it is born , and of all its motions while it is a babe . the creatures , they cry to god , expressing their wants to him , as they are lead and taught by their nature ; but yet know not , either god , or that they pray . this childe may be lead as strongly in his kinde according to his nature , and yet be as ignorant either what he is , or what he does , as the other is . ah poor fleshly creatures ! how have we been buried in carnal forms and exercises , not knowing either god as a spirit , or any spiritual motion towards him ! indeed we have the outward part , an outward description of god as a spirit , and so of many other spiritual things , and a sense answerable thereunto , but not the inward sight of them . who knows either god , christ , faith , love , hope , prayer , or any thing else , spiritually ? we see these things with that eye which we call spiritual , but not with that eye which is truly spiritual : and so we have such a sight , such a spiritual sight of these things , as we call so ; but not such a sight as is indeed so . of sin : the being or existence of sin : the blotting out of sin ; and the difference between the creatures blotting out of sin , and gods blotting out of sin . sin is the transgression of a law ; which of what kinde and nature it is , of that nature the sin is . as the law is more gross and carnal , so is sin ; as the law is more inward and spiritual , so is sin likewise . it is from the law that sin hath its being and force , and according to the law which gives it its being , is its nature . it would be very offensive ( to weak blinde man ) to draw the pedigree of sin from god , who is holy and pure , who perfectly hates sin , and removes every thing from him that is tainted with it : yet for all that , god will not lose his honor , in giving that nature to the law , which gave to sin its nature . now sin hath the same reality in it , that the law , which maketh it , hath ; or the creature that commits it . sin is not a nothing , but as fully real as holiness , and as truly real as the creature it self . it hath such a kinde of reality and substance as other shadows have ; but truly substantial it is not , nor cannot be . if the creature it self be not substance , how can any thing else be so that comes from it ; that hath what it hath , in and throught it ? sin hath its part to act in every dispensation , and it is still the black engine of death , staining the beauty and glory that else would shine in every dispensation . but sin coming from the creature by force of a created law , is neither eternal in its rise , nor in its footing , and therefore cannot live to eternity , but as it had a being in time , so it must end in time . how can the spurious brat of the creature come to attain eternal life ? no , as it came in , so it must go out , it came in with the law , and it must go out with the law ; and as dispensations change , so the law changes ; and when all dispensations end , all laws end . there is a time to draw out the line of sin with a pencil prepared for it , and a time also to blot it out again . the blotting out of sin is the taking away the being of it , the striking it off from the score ; the destroying of it , that it is no more ; no more what it was , no more what it stood for , but is returned into the womb from whence it came , and is onely what it was there , before it came forth . it is sometimes expressed under this phrase of drowning in the bottom of the sea ; sin shall be drowned in the great sea , so as no eye shall be able to discern it , so as no creature shall be able to finde it out . iniquity may be sought for , but can no more be found , after it is perfectly bloted out . there is a double true blotting out of sin , which is effected , either by satisfying the law , or by breaking down the law and making it voyd . and this course god takes when he blots out sin : he satisfieth the law for the time past , and breaketh it down for the time to come , whereby all old debts are fairly absolved , and no new ones can possibly be incurred ; whereas the creature does it by changing its own imagination , which is of no true force and efficacy , but onely pleasing to the humor of the creature . it is a great vanity ( and that which now much abounds , ) the creature thinketh , that if it imagine sin to be no longer , that then it is no longer : but it shall at length finde , though sin be blotted out of its minde , to its view , yet it is not blotted out of gods mind . though they think him altogether such an one as themselves ; yet he will reprove them , and set their sins in order before their eyes . yet he hath a season himself also to blot out iniquity , and to remember sin no more . and he will effect his counsel when he sets about it , though man , in setting about it aforehand , fails , and makes himself a greater fool then he did in sinning . man thinks he can do it , and sets himself very confidently about it , and makes no question but to accomplish it ; he changeth his notion , and now all is changed , sin is gone , he doth , he can sin no more ; when , alass poor soul , sin and all the effects of sin ( which would also be gone , if sin were gone ) excepting such as flow from mans imagination concerning sin , stick close to him . there are multitudes of things ( as we call them ) which have onely a being in the imagination of the creature , and many sins there are of that kinde : now all such things fall wholly , when they are rased out of the imagination of the creature , which gave them their being . but besides these , there are things of another nature , and sins of another nature , which depend not upon the creatures imagining of them so to be , but upon their own frame and constitution : and sins of this nature have as great a reality ( for nature , though not in degree ) as the law which makes them so , and as the creaturely state it self ( they being all of the same stamp and kinde ) which abide the same that they are made , according to the wil of him who made them , being no whit changed in their frame and posture , how vast soever the changes in the apprehension of the creature be concerning them . this world hath a real existence in its kinde ( though indeed , in respect of inward truth , it is not , it hath no existence : ) and there is a general law of the whole creation , and a particular law of every creature in its peculiar state ; and there are fulfillings , and breakings of these laws : all which are so in themselves from their own nature ( and will one day be judged so ) and do not vary according to the imagination of the creature , but stand firm according to the rule whereunto they are set , and whereby they are made . and the creature is not bound or set free , by its own imagination , under any law ; but must answer for every thing it acts in that state wherein it is , according to that law which is prescribed to it , the force whereof it must feel and be subject unto , what ever it conceives concerning its present state , or freedom in it . so long as dispensations last , sin lasts . so far as the creature falls short of answering that dispensation , whereunder it is set , so far it sins : which sin is not measured by what the creature imagineth concerning it , but by the dispensation it self . an high and deep inspection , into the inward and spiritual state of things , may elevate the minde of the creature , but yet it cannot change the state of the creature , or lift it out of that dispensation , wherein it is , for its season , fixed . in this outward world , and outward state of things , the day and the night , summer and winter , and all things else in it , have their appointed times and seasons ; and are what they are appointed and made to be , what ever any one thinks of them . if man imagine summer to be winter , winter summer , day to be night , night to be day , or that both are one , or that there is neither one nor the other ; all this makes no alteration in the things themselves , but the natural man , with the eye of nature , can discern the person , who thus dreameth , to be defective and distempered in his naturals . and in the inward state , things remain the same also : sin is the same , christ the same , heaven , hell ; happiness , misery ; god , devil ; all the same they were , and vary not as we vary , thinking them one while to be thus , and another while thus . the spiritual man may have his sick fits , yea his fits of phrenzy , wherein he may imagine very strongly and confidently , yet this nothing alters the state of things , but they remain the same still both in themselves , and in their reference to him and others . he is never the further from sinning , by losing his fight and knowledg of sin . sin is of a deeper dye , then to be blotted out by notions of the brain . it was no mean piece of art to bring in sin ( the creature could never have done it of it self ) and it requires the same skill to blot it out again , which nothing but the blood of a living christ hath the least efficacy to do ; and that cannot but do it , for it contains in it both the things above mentioned , viz. both satisfaction to the law , and destruction of the law . yet , for all this , i must confess i cannot but think , that eternal life , love , power , and wisdom ( from whom all came , to whom all belongs , and in and for whom all is , what it is ) may take possession of whom it pleaseth , either of a particular person , or one sort of persons , and act them how it pleaseth , even contrary to all the laws and dipensations that himself hath set up , and this to be neither evil in him , nor in them . he who made the law , may by a power above the law act , in any he hath made , contrary to the law , when he pleaseth . the spirit of the lord is not bound by those laws , which he made to binde us with : nor are we bound , when he , by his almighty power and presence , looseth us . of the mystery of god . since this great fabrick of heaven and earth hath been made to appear , god hath ever been hiding himself : hiding himself in his life , being , motions , operations , so that no eye can see him , know what he does , or what he means , but that eye which is with him , where he is . there is no life but his , there is no power but his , there is no motion but his ( as all came from him , so all is and must be his own for ever ) and yet he , his life , his motions are so covered and kept so close within the vail , that it is impossible in any degree to discern them . we see the life of the creature , the motions of the creature , the intentions of the creature , the love or hatred of the creature ; and this we may see , for it is presented to our view : but that which is beneath these , that which is within these , with whom or before whom these are not , we cannot possibly see , until the scean be turned , and our eye changed . heaven and earth , at their first coming forth , were but a vail , behinde which god intended to hide himself , and did hide himself even from adam , in his highest and purest state . god indeed shewed himself to adam , as he appeared in the creature , as he shined through the vail ; but hid himself as he was in himself : so that adam could in no wise reach to the true vision , but onely to such an appearance as god pleased to dart forth of himself through the vail . when this state was broken , the vail was made thicker and the eye of flesh grosser ; so that now god hath more advantage to hide himself more deeply . the eye being so unapt to see , though there were no covering , and the covering being so condensated , that it were able to resist the nimbleness of almost any piercing eye ; god may lie still and act securely what he pleaseth , without the least jealousie of having his mystery discerned , or so much as suspected by flesh . after the breaking of this estate , there are assays to restore it . the whole creature is groaning , and panting , and striving after somewhat it hath lost . there is a light let out , both to discover the loss , and to guide to the recovery . there are several dispensations , both to the mass in general , and to some peculiar sorts picked out of it . now in all these motions , in every creature , under every dispensation , in all i say , whether direct motions or oblique motions , is god hidden , is the mystery of god hidden . god lies hid underneath in his secret shop : it is his head contrives all , it is his hand acts all . there is nothing , either in heaven or earth , acts of it self ; but as he moves , so it is moved by him . now when god hath done his whole work , when he hath accomplished all that is in his heart to do , when he hath acted all that he hath to act under board within the vail ; then he will rent the vail from himself , and rent the vail from the eye of the creature , and present his own workmanship to his own eye in the creature . then ye shall see what dispensations meant , what all his motions , ( under every dispensation ) both on the right hand and on the left hand , meant : then ye shall acknowledg , that not one motion that ever hath been throughout the whole creation , could have been spared in this workmanship , no not the most deformed ; but as it came equally from him with the most beautiful , so hath it its proper place and lustre in this his intricate piece of work . but before this , the creature must pass through all dispensations , and come to judgment ; every creature according to the dispensation it hath been under . and o how strict and exact will the judgment be ! according as it is found guilty must it be dealt with , and have death proportionable to its desert measured out unto it ; eternal death , it shall dye for ever and never live more , the smoak of its torment shall ascend for ever , and never be forgotten more . but the life which was in it , which was underneath it , shall not dye , but break forth and enjoy it self , and rejoyce in the destruction of its enemy . and though this death be not eternal as man hath imagined it ( for eternity consisteth not in duration of time , but hath a nature proper to it , whereby it is known and distinguished : eternal life liveth its own life , it s own eternal life , every moment , ) yet it is truly eternal , and the pain of it unutterable and lasting . this fire shall burn upon the flesh , till it hath quite consumed it ; the worm shall never dye nor leave gnawing , while there is any thing of flesh to be eaten up ; the prison doors shall not be opened , until the utmost farthing be payd . and then at last , when all is done , when it is wholly finished , then the meaning of all these things , the mystery of god , god in the mystery , the mystery in god , shall be opened : and then , eternal joy , everlasting life shall break forth . flesh shall grieve no more , feel no more , complain no more , when the fire hath spent its whole force upon it : the spirit shall suffer no more in flesh or because of flesh , when flesh is made a meet companion for it . when every thing in god appears , when every thing appears as it is in god , as it came forth from god , as it was managed by god , in that excellency , perfection , universal love and loveliness , that greater cannot be : when every creature shall see it was ever tendered , even when it seemed most neglected ; it was improved to the best advantage , when it seemed most cast off ; it could never have wished so well for it self , as it is provided for ; its death , life , misery , happiness , were all acted under a vail , and were none of them what it took them to be , but were all of them what it was best for it they should be : then shall glory shine round abound him , who is what none else is , who works as none else can . a parable translated out of jerem. 48. 11 , 12 , 13. moab hath been at ease from his youth , and he hath setled on his lees , and hath not been emptied from vessel to vessel , neither hath he gone into captivity : therefore his taste remained in him , and his scent is not changed . therefore behold , the days come , saith the lord , that i will send unto him wanderers , that shall cause him to wander , and shall empty his vessels , and break their bottels . and moab shall be ashamed of chemosh , as the house of israel was ashamed of bethel their confidence . the moabites were bastard-israelites : not the children of abraham , but the children of lot ; nor the legitimate children of lot neither . they were of kin to israel , of the blood of israel , but not in a direct , but in a collateral line . now god , who orders all things towards all persons , acts very differently towards the israelites and these . he is very sharp and severe towards his own people , but very gentle towards these . israel was afflicted from his youth up , he is ever and anon scourging israel : moab hath been at ease from his youth ; moab meets with nothing to dissettle him , nothing to trouble him , nothing to disquiet him , but enjoys his portion , his habitation from his very youth : enjoys his god , his worship , hath plenty , prosperity , all goes well with moab . famine often befalls israel , that they are fain to run for relief into the land of moab : but moab meets with no such misery or distress , moab hath been at ease from his youth . israel hath been tossed and tumbled up and down , emptied from vessel to vessel , carryed up and down into several captivities one after another , never suffered to rest in his own land : but it hath not been so with moab , moab hath not been thus emptied , moab hath not thus gone into captivity . this is the different dispensation of god towards israel , and towards moab . now there followeth a different effect . moab setles upon his lees , enjoys , possesses his rest , and that strength which flows from rest , has that in his state which keeps it fresh , quick , living , which preserves his excellency , as the lees do the wine . therefore his taste remained in him , and his scent is not changed . there are two excellent properties in wine , the taste and the scent , both which are preserved by the vessel wherein it is kept . let a nation settle in peace , and it will gather and keep its sweetness , its freshness , its beauty , its glory : but toss and tumble it , remove it out of one place into another , it quickly loseth all . empty wine out of one vessel into another ; the taste , the scent quickly changeth . and this is the common lot of the people of god , his dearest his strictest ones ; by his continual tossing and tumbling of them , by his continued , sharp , vehement exercises upon their spirits , they come to lose their taste ; their taste changes , their scent changes ; that sweetness , that freshness , that vigor which was once in them , quickly wasteth and passeth away , after they have been a while emptied from vessel to vessel . o what a sweet taste is there in a true israelite , a lively israelite ! how lovely is the israel of god when it is new-made , when it comes newly out of the fingers of god! moab is not worthy to be compared to him , for taste , for scent . but how suddenly is this changed , by gods emptying him from vessel to vessel ? but now it is otherwise with moab , with the more bastardly fort : their excellency , their life , their beauty , their religion , their loveliness remains still the same . they are not thus emptied from vessel to vessel , and therefore they keep that taste and scent they had . but shall it always be thus ? no , there shall be a time for moab to be met with too . though judgment must begin at the house of god , yet it will not end there , but after he hath done with israel , he will begin with moab ; after he hath done emptying israel , he will empty moab , and then he shall lose his taste and scent also . and then he shall finde , that it was not for his excellency beyond israel , that he scaped all this while : his religion , his god , his worship , was not of so much value beyond israels , because he thrived in it , and kept up the life and vigor of it , when israels was falling , and a great degree fallen : but he shall be ashamed of that god that he framed to himself , as well as israel was of that god they framed to themselves . that which might carry the bell for excellency , o christians , is fallen , is smitten to death . that knowledg of god , that life , that zeal , that holiness , which did sparkle with lustre and heavenly beauty , hath not been spared : but that which is of a more degenerate birth , doth yet live ; but shall it live ? can god be just in making israel ashamed of bethel , and suffer moab to go on prosperously in worshipping chemosh ? no certainly , it cannot be thus ; but moab shall be made ashamed of chemosh , as the house of israel was ashamed of bethel their confidence . a word to the mad folks . ye have been very eminent ( many of you ) formerly in your generations , the springing up and sprouting forth of your religion , strictness of conversation , sweetness of deportment , hath yeelded an wholesom savor to all with whom ye have conversed . ye have sweetly enjoyed god ( though ye have now forgot it ) not onely at a distance in longing desires , but neerer at hand , even in close embraces : gifts , graces , ordinances , duties , spiritual exercises of all kindes ye have been well acquainted with ▪ and have known how to suck life through them , and ( if ye have been skilful indeed ) how to let them fall , and fasten upon the life it self but now ye are dead to all this . all this is gone and passed away : ye have been slain to this by him who was wont to convey life to you through it : he that built you , hath made you desolate . and as your frame and fabrick , was more beautiful and glorious , then was elsewhere to be found : so proportionable have been your ruine and desolations from the lord , who hath dealt so sharply with none , as with you : it hath not been done to any under heaven , so as hath been done to jerusalem . and it is not fit a book of lamentations should be written for you , because nothing that can be said is deep enough to express your misery . ye are so slain to your religion , that the very sweetness , life , vigor , power , purity of it stinks in your nostrils . that which , to others , carries the greatest excellency , carries to you the greatest abomination . thus far are ye dead indeed : and because ye have felt so great a power of death seizing upon you , ye think ye have felt all the pangs of it , and have nothing now to look for but the breakings forth of life , and are ready beforehand to name every thing so that passeth through you . the creature is passed away , and whatsoever now appears in you or to you , is god . sin is now gone , ye are not under any law , and therefore cannot sin . the creature is swallowed up , there is nothing left but the lord in being , the lord in motion and operation , in whom can be no evil , from whom can come no evil . all things , all actions are alike , there is no difference ; god is all and in all , who is every way full , every way like himself , in all he is , in all he does . how now sirs ? where are ye ? are ye dead ? are these the postures of death ? is there any such knowledg in the grave ? hath the dead man any such reasonings , such light , such principles in him ? this is a life of an higher nature , then that which ye had before . your bottles are not empty , but filled with new , with fresh wine . ye dissemble , if ye say ye are dead , who thus speak : ye can praise your own notions , your own principles , and condemn all others : ye have a new desire , a new hope , a new interest , a new strain of life in every kinde ! are ye dead sirs ? doth not the faine life live subtilly in you , as did before , under a strange disguise ? o that ye were indeed dead ! o that ye were as sober and silent as those that are in the grave ! if ye be dead , make it appear ; take your rest in the grave , stir not thence , till life quickens you . have no party , no interest , no principle , no desire , no end : but lie like the clay before the potter , free to be molded any way . but ye are very skilful ; ye can tell what ye shall never be more , and what ye must be next , what in the issue , and the way ye must pass to it : o depth , o height of wisdom ! here is wisdom in its very life and strength . how strangely do your hearts deceive you , to make you think , ye are dead ! i am sure , ye had need have life , to carry you through what ye undertake : for ye set about two of the greatest works , that ever were undertaken , viz. to pluck down , and to plant ; to destroy and to build ; to throw down the greatest glory of god that ever yet was discovered , and to set up a greater . christ , the spirit of christ , the life of christ , the salvation by christ , are all nothing before you ; these ye lay flat without any scruple : all manner of sin , wickedness , filthiness , abomination , these ye set up . ye magnifie what ever god expresseth himself to loath ; and ye loath what ever god sets a price upon . but harken , o mad souls ! ye have understanding to speak , to reason ; make use of a little to hear . are ye sure that sin shall be thus lovely ? nay are ye sure that it is so lovely at present , that ye make no bones of it in any kinde ? is not the whole creation under some law , which judgeth sin in what kinde soever it be , and hath proportioned smart unto it ? may not ye your selves sin , and be met with for sin , though ye can acknowledg neither ? that ye will live before your time , is not this your sin ? and that ye will be holding out eternal life before ye have received it , and d●clare how things are in the bosom of eternity , before ye know how they are in any creaturely dispensation ? and may ye not be met with for this ? may ye not be given over ( for a season ) to such a bastardly life as is far worse then death ; as falls short of your former life , even the life of your religion , which ye now so much despise , having no true excellency in it , but misery and vanity written so plainly in the face of it , that the very eye of the creature may read it ? and are ye sure that christ the life of christ , salvation by christ , are passed away ? if not , why do ye hold it forth ? if ye be , why do ye say ye are dead ? can ye consider what is now to be spoken ? ye are both dead , and alive : dead to principles , and alive to principles : dead to one poor weak shallow state , and alive to another inferior to it . ye are far yet from tasting of eternal death , and farther from tasting of eternal life . ye have been too hasty to conceive and bring forth , and therefore the birth must miscarry , and the womb be destroy●d . what ye have said must fall , as well as what others have said before you . your testimony , either for or against things , deserveth not to be received . indeed , that which eternal wisdom hath written upon your state and condition , deserves to be diligently read , and wo be to him who mis-reads it , or neglects to read it : but the words that ye speak in this state and in this condition , are of very little value , further then they make the state it self more clear and evident . come sirs , let us be ●●ill . we are broken , we are distressed , our life is slain , our eyes are put out , we cannot see ; let us not pretend to it . let us not say what shall be , nay not so much as what is : let us not say what shall not be , nay not so much as what is not . let us not be too forward to throw away christ , and salvation by christ , we may come , for ought we know , to stand in need of them . let not us be imagining a new christ , while we are blaming others for imagining an old . let not us come forth with a new imagination of god to be all things , and lay this down as a principle , and thereupon work it out in our reason , that all things must be alike , all good , &c. but stay till we see , and know what he is in his own light , and with his own eye : and then when any of these things appear to us certainly , infallibly , let us without fear hold them forth , so far as that light , that life , that power guideth us . till then , for mine own part , i am resolved to be very still and silent , and not to speak a word concerning these things , further then mine own spirit within presseth me : and if i be made a fool or mad ( for sure i am , i may be made any thing ) so long as i have so much ingenuity left in me , i will confess my self so to be , and ( if it be i that speak ) that i speak after that rate , and not wish any to regard any thing that comes from me , but to seek out a bottom on which they may safely build . yet as i cannot advise any , to receive any thing that passeth through me ; so neither can i advise them to neglect and slight it : because i know not what it is that speaks , nor what it is that is spoken , and therefore must needs be ignorant how it is to be entertained ; which i am not at all solicitous about , but very indifferent in my spirit concerning . a letter . dear heart , i have looked upon thee , as the captain of that generation , whom my soul loveth , whom , of all persons , my spirit ( through the strength of love ) turneth most vehemently towards , and most vehemently from . your life i love , though it be deeply hid and covered ; your covering i love likewise , because it is so fit to hide that life , which must not yet be seen : but that the thick , black , dark covering should exalt it self , as if it were the life , before it be swallowed up in the life , is very nau●eous and dis●el●shing to me . your brave resolute spirit , that dares trample upon heaven and earth , laying your levelling line to all things , is of much value and excellency with me ; yet your creaturely coming forth in weakness and darkness , your managing this from principles of reason and creaturely understanding , which hath deceived all men that have leaned upon it , and cannot but deceive at last , though it may give very firm ●ooting to some : in respect of others at present , this my throat cannot swallow , nor my stomack digest . and let me a little open my heart to you , and if in true light you finde it dark , send it back to me further opened by that light . ye hold out certain notions and principles , such as these , that god is all , that all things are good , that all things are alike , &c. understand ye what ye say ? speak ye these things wildly , or comprehensively ? can ye shew the several lines and gradations of good and evil , how far they go , on whom they take place , in what respect , and how long , and where , and when , and how , they come to be swallowed up ? otherwise , though ye may speak a truth ; yet from you and to you it is but a lye . in former days , and under former dispensations , ye could speak truth , yet not understanding it , ye found it a lye to you : ye are gone but one step further in that which must pass away as vanity , unless your feet be indeed fixed upon the onely bottom , not as it appears , but as it is . tell me , see ye these things in original light ? not in that light , which streamed forth in you , or to you ; but in that light which dwells in the fountain ? all the streamings forth of light have colours , which cannot but deceive every eye , which saw them not before they were coloured , and how they were coloured , and is not yet able to pierce into them , or through them , while they are coloured . things so refracted , as appearing all to be good and in god , what excellency is there in this , what certainty is there in this ? indeed in some respect it may excel other appearances , but in other respects it must fall beneath them . to look upon my self as god by virtue of a notion ( how ever conveyed or received ) and finde my self but a creature in life , in motion , in power , is very irksom to a noble spirit , which loves not to make a sound above what it is or feels . this i have felt , power enough to batter to confound me in every thing ; but no power to build any thing , or so much as to fix me in a state of confusion . but ye are differently acted : ye know , ye understand things : ye have principles to bottom upon : ye have received the light , and life , with certainty and satisfaction in that light . well let it prove so ; but my spirit is ready to say it cannot prove so , but that all that ye have received ( as yet ye have received ) must pass away and prove a lye : and that ye will be as sick of saying . god is all , all is good , all is alike , &c. as ever ye have been of any of your former notions . shall i tell you what my spirit in the dark saith concerning these things ? it speaketh thus : that it will be so one day , as ye say ; god will be all , all good , all alike , yet not so as you or i speak , or can understand it : and therefore though we knew these things , yet had we not whereof to boast , because our knowledg in this kinde will vanish and deceive us , as well as the knowledg of others in other kindes hath , and must deceive them . my spirit saith yet further : that it is so at present , to him who doth not vary , and to whom nothing else can vary ; and also to those who are one with him , and perfectly live in him . but , that it cannot be so to the creature in its creaturely state , while it remains under any dispensation , or hath any dispensation to pass through . it is not the changing of the imagination of the creature , that maketh any real change in things beheld by the creature , or in the state of the creature it self . and the present frame of these earthly moldering tabernacles seemeth to me suited onely to different administrations , but quite voyd of any capacity of entertaining and enjoying absolute perfection , though perfection cannot be hindred by them , from enjoying it self in them . silence . there is a time to speak , and a time to be silent . when the light of the day discovereth things as they are , it is then a time to utter and declare what they are : when darkness and confusion covereth them , it is not proper for the tongue to be uttering , what the eye cannot see . nothing is more beseeming , though nothing more difficult to the fool , then silence . the wise man can hold his tongue when he should not ; but the fool must be babling , though he himself cannot but confess , he hath nothing to say . o god , what a strange kinde of night is this , which affords no rest , which admits of no stilness ! what a noise the empty creature makes , talking as if it were filled with all the fulness of god , when as yet it is far from being emptied of it self ! where is the tongue of the learned , to speak a skilful word , a true word , a word in season ! vain man may easily trample upon christ and the apostles , and dash their glory out of countenance , as weak and fading ; but who can bold forth a glory beyond them ? nay , who can yet shew a glory equal with them ? who can speak , or act like them ? we have prophets who see great strange visions , wonderful visions and revelations , beyond all that yet hath been . we have spiritual men who see into the mysteries , into the depths of god , who can fathom every thing , and laugh all off from the stage that suiteth not with their measure . ah wise flesh , whither wilt thou go ? or whither art thou leading ? where wilt thou stop ? when wilt thou crouch , and take up that sentence of condemnation which thou hast layd upon others , which doth as properly appertain to thee , as unto any others ? no flesh shall glory or be justified in his presence , who is now breaking forth . the prophet is already a fool , the spiritual man is already mad . into the fool wisdom cannot enter , ( bray him never so much in the mortar , yet his folly will not depart from him : ) nor is the mad man capable of a right , sober , true understanding of things : nor is it possible for either to be silent , until they be cast as powerfully into it , as they were into this prophetical folly and spiritual madness ; and then they shall be as unable to speak , as now they are to forbear speaking . when their brains are weary of imagining , their tongues of expressing , and their hearts speak plainly , that all is vanity ; that which springs up from within , as well as that which is received in from without ; both head , heart and tongue will begin to fail , and at last faint , and cease from these kinde of motions : and then it will be time for him , who truly understands things , to speak , when every mouth else is stopped . a check to the judger of his brethren . from 1 cor. 4. vers . 3. but with me it is a very small thing that i should be judged of you , or of mans judgment : yea , i judg not mine own self . how prone is man to be judging ! man hath an eye and light , in his day ; and he cannot forbear passing his judgment either upon things or persons . the natural man will be judging natural things ; and the spiritual man will be judging spiritual things . men will be judging men , and christians will be judging christians , yea both will be judging both . and as men grow in light and experience , so much the more confident are they in their judgment : and 't is so with christians too ; a church , a gifted church will not spare passing their sentence on the very prime of the apostles . in this place three things are held out . 1. the nature of this judgment . 't is but mans , 't is but in mans day , in mans light ; 't is a judgment passed by man . mark it well ; the judgment of the churches in the apostles times , when the spirit was poured out so abundantly , yet it was but mans judgment . that was not the day of god , it was but the day of man . there was not so much light even then broke out from god , as to make the day of god appear in man . 2. the invalidity or worthlessness of this judgment in pauls account . with me it is a very small thing that i should be judged of you , or of mans judgment . man cannot be more forward to judg me , then i am to slight him in that action . alass , what is man ! what value is he of ! wherein is he to be accounted of ! what is the judgment worth that he passeth upon things ? paul , though he had not seen the perfect light of god , yet he had seen enough to discover to him the shallowness of the light of man . the time is not yet come to judg , nor the light whereby the true state of things is to be discerned , and therefore a right judgment of things cannot be produced : and though man will be so forward as to judg aforehand by way of anticipation , yet it will stand for nothing then , nor is it of any true value now . it is a very small thing with me , a thing i make as light of as may be . though ye are a church of christ , though ye have the gifts of the spirit ; yet if ye will set about judging once , i do not regard you one rush ; it hath no manner of impression upon my spirit as a matter of any seriousness , as a matter worth regard : with me it is a very small thing that i should be judged of you . or of mans judgment . i do not onely speak of you , but any else , any other church : i see how blinde and ignorant the best of men are , and how unfit for any such undertaking , and can say to the best of ye all , who art thou that judgest another mans servant ? to his own master he standeth or falleth . i can except against the person who judgeth , be he what he will : who art thou ? pray how comest thou to be so exalted , as to come to judg another ? art thou his lord ? art thou master ; it belongs to the lord to be judg : thou hast no more right to judg thy fellow-servant , then he hath to judg thee . besides , 't is the day of man , and so but the light of man . the lord hath kept his own light for his own day , and so thou canst not discern the true nature and state of things , what they are in themselves , what force there was from without ; thou canst not see how they lie in the heart , nor how they come forth from the heart : all which must be throughly seen , and duly weighed , before righteous judgment can be passed . therefore the lord knowing how unfit man is for this work , hath forbid him it , hath bound him up very close , left him to judg nothing before the time , till the lord bring forth the hidden things of the heart , which is as necessary to judgment as any thing else . and man might easily discern , how unfit he is to judg , in this respect : for there is hardly any sort of persons judged by others , but this is their refuge , they run presently for shelter to the integrity of their own hearts ; and though at some times and in some cases it be very improbable , yet it is very hard fairly to overthrow them . were it not therefore better to stay till the appointed time , when all things shall be made clear , then to be passing an uncertain , and consequently an unrighteous judgment , and thereby to expose thy self to judgment ? wherein if thou shouldst come off for judging aright , yet thou wilt not come off in this respect , for judging afore the time : neither canst thou be justified in thy judging , though thou shouldst judg aright , because thou didst it but by ghess , and not in the clear and universal light of the day . 3. the apostles modesty upon the knowledg and sense of this ; yea i judg not mine own self a man hath great advantage of judging himself . there is none can look into a mans heart so as himself may . the chief consideration in every action is the reference it hath to the heart . a mans heart may justifie him wherein all others condemn him , and a mans heart may condemn him wherein all others justifie him . and upon this ground a man may more safely judg himself , then he can judg any else , because he may observe the passages of things from his heart , and the influence they have upon his heart better then others can , or then he can observe in others . the apostle had greater advantage of judging himself then most men . he had that light which gave him a true insight into things , and a truer insight into his own heart , then others could attain to . yet saith the apostle , i judg not mine own self : i see clearly that there is a greater a more searching light to judg me , then as yet i have received , and how things will appear by that , i know not . and therefore i value not mine own justification of my self in any thing . if man condemn me , i regard not that condemnation ; and if mine own heart clear me , i set no great esteem on that neither . there is another judgment which i must stand or fall by , as like wise every motion within me , and every action that cometh from me : but what others think , or what i my self think in the mean time concerning these things , is not much material . o how sober doth true light , spiritual light , powerful light , make the person in whom it is ▪ he can enjoy it , and yet not be lifted up by it . he can use it , and go beyond any ; in the use of it , to whom it is not communicated in the same degree , and yet not stretch it beyond its line . he can judg beyond others ; more clearly , more truly ; more certainly ; and yet , in his own spirit , lay his own judgment lower and flatter then others can theirs , who judg weakly , foolishly , falsly . but who writes after this copy ? man , now-a-days , is as short of this sobriety , as he is of this light . where is the man that judgeth not himself , that judgeth not others ; that justifieth not himself , that condemneth not others ? look upon the natural man , upon the religious man , upon the inward and spiritual man : they are all able to judg , all able to justifie , all able to condemn . the natural man , he hath his principles of reason , whereby he judgeth . so far as he himself or others walk up to them , he justifieth himself and others ; so far as they differ or fall short ; he condemneth them . yea he is so bold that he will lay this very line to religion and religious persons , and condemn it , further then it suits with the rule of his reason . but how little doth he consider the weakness , the shallowness , the uncertainty of these principles ? and therefore is not drawn to set so low a rate upon this his judgment , as he ought to do . the religious man , he hath his light to judg by too . the turks ▪ their alcoran : the papists , their church ; or at best the scriptures interpreted by men of their own principles : we , the scriptures interpreted by men of our principles . ( indeed we go beyond them , in taking a further latitude to our selves then they allow of ; yet withall we cannot but see the inconveniency of that latitude , but know not where to pitch upon an infallible remedy , for want whereof we are often endevoring to set up one much like theirs . doth not every one almost see a necessity of deciding things in difference , and thereupon desire that the decision might be put to that sort of persons whom they most affect , and judg most able ? and what is this but an hood winking our selves for quietness sake , a running in a circle into the same foundation of error and deceit , for which we blame the papists ? ) now we all judg one another very confidently . the turks judg the papists , and us : the papists judg the turks , and us : we judg both turks and papists . so among our selves , there are several sorts and sects , different opinions about several things ; differences in points of government and worship , differences in matters of faith , in matters of practise , in interpretations of scripture in reference to all these . what do we all do ? why , every man thinketh and judgeth himself in the right , condemneth all others , making no bones of laying blame , of laying accusations of error and disturbance upon them . the inward or spiritual man , he will be judging too . all things without , he casts by without any scruple ; there is nothing can stand before him , but the light within : and all things within or from within , that vary from his track , that differ from his light , from his sense , from his experience , must come under his lash . and this is a great exception which hath been very strong in my spirit against all that hath appeared in this kinde ; that they break forth with a great vehemency of unbounded judging ; they come forth with a fleshly interest , and for that they fight very vigorously with all that stands in their way . now what shall become of thee , o man ! is it not high time for thee to be taken down ? thou , who hast ever been judging , dost thou think thou shalt never come to judgment ? thou , who hast still been judging the things of god in thy day , by thy light , without the light of god , must be judged for this in the day of the lord , and by the light of the lord . thou now justifiest thy self , that thou keepest within thy bounds , thou judgest no further then thou hast ground and warrant to do : we shall see what will become of this plea then . judg not , saith christ . and he himself forbare judging ( i judg no man , joh. 8. 15. ) though if he had judged , his judgment had been true , vers . 16. yet being not his time to judg , though he was to be judg , he could forbear his sentence , until the proper season of it . judg nothing before the time , saith paul , until the lord come , who both will bring to light the hidden things of darkness , and will make manifest the counsels of the heart . and what he counselleth others , he practised himself : for notwitstanding the great advantage he had both of light and experience , yet he would not venture to judg so much as himself , either positively to condemn or justifie himself . if others accuse him , he can wipe off their accusation , and justifie himself in respect of any thing they can lay to his charge : but yet he does this as a fool , he cannot justifie himself understandingly , but even in this very thing may he be foiled , when he comes to a stricter tryal and judgment . and the apostle , knowing this , though he could tell how to clear himself from any blame men might fasten upon him , yet he did not value it at all , but suspended even his judgment concerning himself , until the time of tryal . how wilt thou hold up thy head , o thou self-justifier ( who art confident thou shalt stand in judgment , and art sure that in such and such particulars thou shalt not be cast ) and severe condemner of thy brethren ! if thou knewest but the pure and searching nature of that light , whereby thou shalt be judged , thou wouldst be of another minde then thou art ▪ and the less thou know●st it , the more strange will it be to thee when it comes , and thy judgment the more unexpectedly dreadful . the true ground of mourning , with an invitation to it . luk. 5. 34 , 35. and he said unto them , can ye make the children of the bride-chamber fast while the bridegroom is with them ? but the days will come , when the bridegroom shall be taken away from them , and then shall they fast in those days . there are two great exceptions against christ , his ministry , and followers , a little before these words . 1. his keeping company with the looser sort . vers . 30. the scribes and pharisees murmured against his disciples , saying , why do ye eat and drink with publicans and sinners ? they expected , that the holy one ( when he once came ) should have picked out the most holy ones to have conversed and delighted himself with , and not have associated himself with the vile and profane sort . 2. their distance from that strictness and exactness wherein others walked , and wherein they expected him and his to exceed , and not to fall short . vers . 33. why do the disciples of john fast often , and make prayers , and likewise the disciples of the pha●irisees , but thine eat and drink ? men that are addicted to a kinde of devotion and strictness cannot relish any thing that comes out of that way : christ himself , his followers , his and their practises , cannot but be judged by them , if they fall short herein . christ gives them an account of both these . of the former , vers . 31 , 32. they that are whole need not a physician , &c. where should a physician be but with his patients , with those that are sick , with such as need and desire his skill . of the latter here , in these 34 , and 35 , verses . can ye make the children of the bride-chamber fast , while , &c. why , says he , there is no possibility of it , no suitableness of it to their present state : ye cannot make them fast ; they cannot fast , if they would . can ye make the children of the bride-chamber fast while the bridegroom is with them ? &c. the children of the bride-chamber . in this great bulk of the earth , which hath been generally cast off since the fall of man , there hath still been some parcel which god hath picked out , in a more especial manner to own as his , to converse with , and to please himself in . some he hath still picked out for his children , for his spouse , for his own lot and inheritance . to these he is the bridegroom , they his bride ; he their god , they his people ; he the father , they his children , &c. thus he picked out abraham and his seed : then the whole people of the jews . thus he picked out the twelve apostles : then the whole spiritual seed that came , as it were , out of their loins . now particular persons in this body , they are members of the whole . the whole together , maketh up the society , or church , or bride : the particular persons are members , or children of the bride-chamber . this phrase , children of the bride-chamber , notes their weak state at present while they are under dispensations : they are not grown up to be a bride , they are but a bride in seed , in child-hood , under age . though they be in the bride-chamber , made much of by the bridegroom , yet this is not purely as a spouse , but as children . their society and sports together are but weak and childish , not grave and solid ; like such as are between the father and the child , not like such as are between the man and the wife . their very nuptial pleasure in the bride-chamber can be but suitable to their own state : they can yield delight to the bridegroom but according to what is in them , and they can receive from the bridegroom but according to their own capacity . fast or mourn . fasting is but an expression of grief or mourning ; an effect that cometh from it , a companion that accompanieth it , a means to give further scope to it . grief takes away the stomack from the meat : grief and fasting are companions : fasting giveth vent and scope to grief . therefore was fasting appointed to the jews , to further their mourning , that they might have full scope to grieve and mourn , that they might afflict their souls before the lord . now the season of fasting is in those days , when the bridegroom is taken from the church , from the spouse , from the children of the bride-chamber . obs. 1. when god is present with his people in any dispensation , communicating himself to them according to the nature of that dispensation , it is no proper season of grief . there is none can make them grieve then : they cannot grieve then , if they would . can ye make the children of the bride-chamber fast while the bridegroom is with them ? reas. all cause of joy is present , and all cause of grief is removed . what is the great cause of joy , indeed the whole cause of joy in and to the heart of the church ? why this . enjoying of god , and pleasing of god . this is all that the spouse desires ; to enjoy her husband , and to please her husband : and this is present . what ever is in god , all his sweetness , goodness , life , power , love , &c. is let out ( according to the nature and degree of the di●pensation ) into the heart of the spouse , by his presence : what ever the spouse woul● be to him , what ever the spouse can desire to be to him , what ever he would have her be to him , he makes her to be by his presence . this is the state of the bride in the b●ide-chamber : the soul hath , what it would ; from her husband ; the soul is , what she would be , to her husband , in her degree , and according to the dispensation . and then , there is no matter of grief . all enemies , all accusations , all troubles ; all fears , are damped by the presence of her husband . nay sh● cannot so much as star the loss of her husband ; for while he is so near her , that she can look into his heart , she seeth that it is impossible for him to part from her , further then she would have him : it is by mutual consent that they part for a time , that they may both dye in that present relation of weakness , wherein they cannot enjoy one another fully according to their hearts desire ; that they may meet again in perfection . they estrange themselves mutually from these weak , low , vanishing embraces , that they may attain to eternal and everlasting embraces . obs. 2. there is a season for the bridegroom and his spouse to part . in every dispensation there is a time of enjoyment , a time of life , a time of sweet solace and delight between god and his people in it ; and a time of death . god hath a time to leave the bride-chamber , and then the bride loseth his presence , and all that sweetness which she found in it . reas. it is necessary that god ( thus appearing , thus enjoyed ) should go away : both to make way for further dispensations , ( that every dispensation may have his course , ) and to put an end to all dispensations . if god did not pass away in one dispensation , how could he make way for the discovery of himself in another ? and if he did not cause all dispensations to wither and dye , how could he bring forth his own life and glory , which was before all dispensations , passes through all dispensations , and can alone discover it self by swallowing up all dispensations , and representing that vastness and incomprehensibleness which cannot appear in any dispensation whatsoever , but must have its own limits to discover it self in ? obs. 3. when the bridegroom and the bride ( or children of the bride-chamber ) are parted , there is true cause of grief . then is the proper season of grief : then there will be mourning and lamentation in the heart of the spouse . such a ground of grief , meeting with such a subject of grief , must needs cause it to swell within , and to spout forth abundantly . 1. this is the true cause of grief . there is no true cause of grief but the loss of god . there is no true cause of joy but the enjoyment of god . there is nothing the heart of the spouse doth truly hanker after , but god : and since it cannot taste immediate enjoyment , o how sweet it is to enjoy him in dispensations ! and the loss of this is very bitter , which appears in this . let the soul lose all things , and enjoy its god , it hardly misseth any thing : let the spouse have all manner of delights and contents , and miss god , it can take pleasure in nothing . since god hath wrapped up himself in his own absolute perfection , there is nothing worth seeking after , but him in a dispensation : and there is nothing worth lamenting , but the loss of him in that dispensation . 2. this is the true subject of grief , and that in divers respects . in respect of the tenderness of her spirit . the more tender the spirit is , the more capable is the person of grief . there is none so tender as the church : none like to christ for bowels , and the same bowels have his church . a little matter of grief will take great impression upon a tender spirit . oh how does a little unkindness from god wound and grieve his people ! what will then his total departure do ? and in respect of the largeness of her heart . by communion with god ; by knowing , tasting and enjoying of god , she comes to have a large heart , and so to be more capable of joy or sorrow . none can bear her joys , wherewith she is filled , in enjoying of god : and none can give entrance unto such wounds and sorrows as she receives upon his departure . and lastly in respect of her love . her love was wondrous great ; her whole heart was set upon him ; her life , her content , her very soul was bound up in him . this makes a loss very bitter ; when not onely the thing lost was very excellent , but the whole heart of the party was wrapped up in it . consider this , o ye who forget the afflictions of joseph ! the whole creation groaneth and mourneth , because they sensibly miss their creaturely perfection and happiness : but the spirit of the bride mourneth very bitterly , because she much more feeleth the want of her bridegroom . o how love-sick is the poor spouse ; her eyes full of tears , her heart full of grief , her thoughts restless , her desires endless , and she altogether uncapable of any comfort , while she misseth her beloved ! o mourn with jerusalem ye that truly love her : was ever sorrow like unto her sorrow ? was ever destruction and desolation like unto that which hath lighted on her ? let us press after vnity , so far as we may . we cannot all be one in enjoyments , one in dispensations ; because we do not all enjoy , nor are we all cast into one form and dispensation by him who delights to bring us forth in great variety : but we may be one in grief . there are none enjoy so much , but that they have still cause enough to mourn over what they want ; and if they can spare any grief in respect of themselves and their own condition , there are enough besides to expend it upon , which true love ( where it is lively and sympathizing ) will easily teach them how to do . but ye , who will by no m●ans be drawn off from beating your fellow-servants , and persecuting them whom the lord hath smitten ; go on , enjoy your pleasure , till the bridegroom be awakened by the spirit of the bride , which cryeth very vehemently , come , oh come , come ; how long ! when , when , oh when ! and then ye will not need to be put upon mourning , though that mourning which will then light upon you , is likely to be more chargeable , and less profitable , then that which ye are now invited to . a touch more concerning sin , as also concerning the liberty and perfection of the creature , with an exhortatory close to such as are capable of it . sin , is the deviation of the creature from that rule which is prescribed to it , by him who made it , according to its make , nature and state wherein it is set . the creature is not its own original , but was made by another ; and he who made it hath given it its nature , set it in its station , appointed it its course , and its compass or rule , whereby it should steer ; the deviation from which is sin , and layeth the creature open to his lash , who is its king and law-giver , and will call it to an account . poor weak man doth not make laws for nothing , but looketh to have them boundaries , and doth execution upon violation : and can you think the mighty , eternal , everlasting being , the great king , is more slight and trivial then man , in the laws he writes in the natures of all things and persons ? liberty is the freedom of the creature to walk up to this rule . it seeth its present happiness to lie in it , and therefore cannot but press towards it , which if it find no cumberance in , it may be said to be free . when it hath no inclination within , nor nothing from without can have any power upon it to draw it aside , but it goes on sweetly , vigorously , easily , according to its hearts desire , both in pursute and enjoyment , then it is free . while it is subject to contrary desires , to temptations to the contrary , it is in bondage : but when it is set free from these , and indued with full power to walk up to its rule , it is made free indeed . this was the freedom christ enjoyed , ( which of you convinceth me of sin ? there was no guile found in his mouth . ) this was the freedom christ preached ; this was the freedom christ promised , to set men free from sin . and this was the liberty the apostl●s likewise sought after , and pressed others to : they could do nothing against the truth , but for the truth ; nothing against god , but only for god . ( i know in one sence nothing can be done against god , but in another sence many things may be done against him , and as yet are , by all under all dispensations . ) not that they could do no evil ; that what ever they did was good : but the inward inclination of their spirits was otherwise , and they had power ( in a great measure ) to follow this inclination , and to resist and overcome what would set upon them to draw them to the contrary . they tasting of this , in a degree , tasted of true spiritual liberty , which the greatest freedom unto sin , is not . if i had never so much liberty within me to curse , swear , drink , whore , &c. ( let me speak a little broadly , as is now very usual , ) for my part , i profess , i could not look upon this as liberty ; but as a new strain of bondage , engaging me unto that which there is an impression in my mind and nature against , and which my very sense discovereth to me to be contrary to the sweetness and content of the creaturely state . i protest , for my part , i cannot desire any such freedom , nor conceive how there can be any true delight in any such goings forth , nor see how they can come from , or be accompanied with true freedom in any whatsoever transportations may attend them therein . when any shall indeed grow into perfect union with , and enjoyment of , the fulness of the godhead ; then shall they know how to do these things as god himself now doth them . but for the creature , in its weak , dark , shallow , empty state , to rise up and say , i will be like the most high , nay i am the most high ; there is no evil to me , nor to my eye ; darkness and light are the same to me in every kind , as well as to him . i must profess , this is , to my foolish apprehension , the purest piece of madness that ever yet brake forth , proceeding from a cup of very deeply intoxicating wine , which all that drink of cannot chuse but err in judgment . wine maketh a person strongly conceited , maketh him forget himself , his state , his sorrow , his misery , maketh him fool-hardy , and altogether voyd of fear in the midst of the most apparant and most eminent danger ; but maketh no real change in his state , or in other things about him , which he judges far different from what he did before , not from a true sight of the difference , but from the strength of the wine . the fumes of the wine now abroad may make a person forget sin , its reference to him , his danger by reason of it , &c. but when they are expelled , and he awakened out of these his drunken dreams , he will find himself but where he was , even in the clutches of sin , under the power , guilt , and condemnation of sin , which will not leave him , until he be more fairly quitted and delivered from it . o god , i have waited for thy salvation ! all the turnings and windings of the creaturely imagination cannot relieve me . a mighty power of misery , of death , hath seized upon my very soul , and nothing but a greater power of life can prevail to rescue me . perfection is the creatures full enjoyment of god in and according to its creaturely state : when god is married to it , and keepeth company with it compleatly , even as abundantly as may be , in that station wherein it is set : when the creature hath as much of god as it can desire , in that very way that it is taught and led to desire him . why may there not be a perfection in that very way , in that very kind , wherein imperfection hath hitherto appeared ? and why may there not be a season for that perfection to discover it self , and be set up , as well as there hath been for this imperfection ? there is an happiness to come forth before our being swallowed up into the fulness of god , which is , the letting forth of god into us in measure and degree proportionable to our creaturely state . well , to draw to an end , what shall we say to the present state of things ? let me freely shoot my bolt : which is this . god hath been throwing down ; but man ( not able to endure a state of desolation ) hath been building up again , as fast as he could . god hath thrown down power with power : but man hath reared up his new fabrick with weak , airy , empty notions . what is like to be the issue ? god will make good his throwing down , but mans re-building will come to nothing . there is a worm in the foundation , yea in all the materials ; which eats out the life , heart and strength of them , and so maketh them quickly discover their own weakness , creatureliness , and rottenness . yet do not boast over these , o man , but consider thy self , lest thou also be tempted . as yet thou standest ; but art thou able to stand before that power by which they have fallen , if it should as forcibly deal with thee , as it hath with them ? i will conclude all with an exhortation out of zephaniah , chap. 2. vers. 3. which shall be onely to such to whom the words themselves direct it . the words are these . seek ye the lord , all ye meek of the earth , which have wrought his judgment , seek righteousness , seek meekness : it may be ye shall be hid in the day of the lords anger . seek . it is a time of scarcity , of want , of loss ; seek . men have lost their light , their life , their excellency , their sight and knowledg of every spiritual thing : it is a very proper time for seeking . let those that have , make much of what they have , let them enjoy : but let those that are sick , that want the physician , that want their spiritual health and strength , let them seek . but what shall we seek ? seek what ye want : seek the lord . do not seek shadows , lyes , vanities , things that will pass away : but seek the lord , seek bread , seek life , seek substance , seek true riches , seek truth : seek that which your spirits most naturally gasp after , and can onely be satisfied with . who are those you would have seek ? all ye meek of the earth , which have wrought his judgment . the meek and righteous ones , they are onely fit to seek , they are the persons god would have seek him . those that are broken in their spirits , made tender by their breakings ; those that have had some taste of righteousness in their spirits , that have the relish of it still on their palates , and so cannot but hunger and thirst after it , these are fit to seek , these god onely desires to have seek him . the high , the lofty , the unrighteous ones ; let them alone ( saith god ) let me deal with them : but put the poor , tender , broken spirits out of the track of my indignation , as much as may be . but what should we seek in god ; what should we seek of god ? seek righteousness , seek meekness . do not seek god in his fulness , in his perfection ; your house is not yet large enough to entertain him ; ye are not able so either to receive him , or bear his presence : but seek him in such a way , in such an administration as is suitable to you ; seek righteousness , seek meekness , seek him to be in you a living power of righteousness and meekness . this is the way to be serviceable to god , to hold forth god , to enjoy god in dispensations , viz. to be righteous and meek . the righteous and meek one , he is a kinde of god to his fellow-creatures , he enjoyeth sweetness within in himself , and he hath god still flowing in more and more upon him . this is that every one should seek in every dispensation , namely righteousness and meekness in that dispensation . but what will this avail ? this is but momentany ; all this must pass away . when god comes forth in his perfection , this will be discovered to be but empty and creaturely , and will fall flat before him . the fire must fall upon this , and burn up as well the righteousness and meekness , as the unrighteousness and ruggedness of the creature . how know you that ? it may be ye shall be hid in the day of the lords anger . god is angry at the state wherein things have been yet brought forth ; ( i can say he is pleased with it too , yet he is also angry , and truly angry . in the creature there is but the shadow of anger , but in him there is anger in substance , in truth . ) he doth not like either the deviation of the creature , or the misery which that deviation leads into . he doth not like that vanity , misery , and corruption , which is rivetted into the creature . he doth not like the present constitution of the creature , the present motions and actions of the creature according to that constitution . he is offended at the whole state and course of things ; at every thing that thus is , at every thing that thus is done . and he hath a day for his anger , a day to give his anger scope in , a day wherein he will let the creature see and feel how angry he is with it . a day . it will be night with the creature , a very black time to the creature : but it will be the lords day . he will not let out his anger , as we commonly do , in confusion and darkness ; but in cleer light , and in perfect love . as anger came from love ; so anger shall be subservient unto love , and be guided and managed in and by the light of love . yet still it shall be anger , it shall retain its own nature , and make the creature sufficiently sensible of it , on whom it lights . now for all this , he hath an hiding place , wherein he can cover what and whom he pleaseth , in this time of indignation , from the heat and fury of it . and this ye may meet with , if ye be led by him to seek righteousness and meekness , ye may be hid by him from the scorching violence of it . if any thing scape , it is like to be righteousness and meekness , if any person scape , it will be he in whom these are found . the indignation will be so hot in that day , that the most righteous and meekest person breathing will hardly avoyd the danger of it , but there will be somewhat found even in them , for the fire to seize upon and torment to death : but this is the onely way to escape , and perhaps by this means ye may escape it . it may be ye shall be hid in the day of the lords anger . whatsoever shall become of righteousness afterwards , yet certainly it shall escape that brunt that is to light upon sin : righteousness shall be hid in that day of anger , and all persons so far as they are found righteous . and let men think and speak what they please at present , yet they shall one day see and say , verily there is a reward for the righteous , when they shall see god come to judg the earth , and putting a difference between things and things , persons and persons : for doubtless notwithstanding the present confusion and distraction whereinto things are cast , yet there is a time for the orderly bringing of them forth unto judgment , where they shall receive their doom ; not according to what they now take themselves to be , but according to what they are , and shall by clear light be then made appear to be . to shut up all . when the eyes of our spirits are opened in the inward and spiritual world , we shall then see the frame of inward and spiritual things : we shall see , in the spiritual creation , light and darkness , good and evil ; which is as real in its kinde , as that , which the eyes of our senses cannot but see and acknowledg in the outward world , is in its kinde . and though darkness and light are both alike to god , yet they are not so , nor cannot be so in the outward world to the sense of the creature : neither are they nor can they be so in the inward world to the sense of the spiritual man . 't is true they are so to god ; but neither i , nor you , nor any else can apprehend how they are so , while we are what we are , and therefore cannot speak truth in discovering how they are so . o how hath infinite wisdom entangled our reason in its going about to understand and fathom these things , catching it in the greatest and strongest bands of folly and madness , while it thinks it hath , and gloryeth as if it had taken possession of the deepest wisdom ! so let the glory of man fall for ever . so let the reason , vnderstanding and wisdom of the creature always prove a broken reed to run into it , pierce and wound it ; that none may ever come to know or enjoy god , or any thing of god ; but as he freely imparts himself , or of himself , unto them . finis . truth lifting up its head above scandals wherein is declared what god christ father son holy ghost scriptures gospel prayer ordinances of god are. by gerrard winstanly. winstanley, gerrard, b. 1609. this text is an enriched version of the tcp digital transcription a66688 of text r222280 in the english short title catalog (wing w3054). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 121 kb of xml-encoded text transcribed from 48 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a66688 wing w3054 estc r222280 99833464 99833464 37940 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a66688) transcribed from: (early english books online ; image set 37940) images scanned from microfilm: (early english books, 1641-1700 ; 2183:4) truth lifting up its head above scandals wherein is declared what god christ father son holy ghost scriptures gospel prayer ordinances of god are. by gerrard winstanly. winstanley, gerrard, b. 1609. [16], 76, [2] p. [s.n.], london : printed in the year 1649. the words "god ... ordinances of god" are connected on title page by a system of brackets. tightly bound. reproduction of the original in the british library. eng christian life -early works to 1800. spiritual life -early works to 1800. religious education -england -early works to 1800. a66688 r222280 (wing w3054). civilwar no truth lifting up its head above scandals. wherein is declared what god christ father son holy ghost scriptures gospel prayer ordinances of g winstanley, gerrard 1649 22184 237 0 0 0 0 0 107 f the rate of 107 defects per 10,000 words puts this text in the f category of texts with 100 or more defects per 10,000 words. 2005-08 tcp assigned for keying and markup 2005-11 spi global keyed and coded from proquest page images 2006-07 ali jakobson sampled and proofread 2006-07 ali jakobson text and markup reviewed and edited 2006-09 pfs batch review (qc) and xml conversion truth lifting up its head above scandals . wherein is declared what god christ father son holy ghost scriptures gospel prayer ordinances of god are . by gerrard winstanly . professors of all forms , behold the bridgroom is in coming ; your profession wil be try'd to purpose , your hypocricy shall be hid no longer . you shall feed no longer upon the oyle that was in other mens lamps ( the scriptures ) for now it is required that every one have oyle in his own lamp , even the pure testimony of truth , within himself . for he that wants this ; though he have the report of it in his book : he shall not enter with the bridegroome into the chamber of peace . london printed in the year 1649. to the schollars of oxford and cambridge , and to all that call themselves ministers of the gospel in city and country . sirs , you are the men that stand up , assuming the power to your selves to teach the people the mystery of the spirit , and that you are the onely men sent of him for that office : therefore you are called spirituall men , or men that are all spirit . many differences you see about spirituall things , arises up daily amongst the people ; it doth not belong to you to make parties ; but to judge of these differences , with a moderate and meek spirit between people and people ; you are not to suffer flesh or selfish distemper to breake forth from you ; a hasty rash spirit cannot judge any thing . there are onely these two roots , from whence these differences spring up , that is , either from the spirit that made all things , or from humane flesh , which is the creature that is gone astray ; and he that walks after the flesh , denies the spirit . now if you be spirituall , as you say , you are to judge of these differences , and declare what is of the spirit , that it may stand ; and what is of the flesh that it may be trod under foot ; that so the lord alone , that made flesh , may be exalted above flesh , in the day of his power , that doth begin to shine forth . the rule that you judge by , you say are the scriptures of prophets , apostles and ancient writers ; if so , then you are not spirituall , or all spirit ; neither have you the alone priviledge to judge ; for the people having the scriptures , may judge by them as well as you . if you say no , the people cannot judge , because they know not the originall : i answer , neither doe you know the originall ; though by your learning you may be able to translate a writing out of hebrew or greek into our mother tongue , english ; but to say this is the originall scripture you cannot : for those very copies which the prophets and apostles writ , are not to be seen in your universities . you say you have the just copies of their writings ; you doe not know that but as your fathers have told you ; which may be as well false as true , if you have no better ground then tradition . you say that the interpretation of scripture into our mother tongue is according to the mind of the spirit ; you cannot tell that neither , unlesse you were able to say , that those who did ●nterpret those writings , had had the same testimony of spirit , as the pen-men of scriptures had ; for it is the spirit within that must prove those copies to be true : now you know that there are many translations and interpretations , which differ much one from another ; which of them must the people take to be truest ; seeing you yourselves are at losse ? one company of you sayes , this translation is the truth ; and then the people must be forced to follow you : loe , here is christ , saith the prelats ; another company of yours saies , such a translation is the truest ; and then the people must be forced to follow them : as this halfe-day of the beast , cry , loe here is christ , first , here ▪ in the pres●ytery ; then there in the independency : and thus you leade the people like horses by the noses ; & ride upon them at your pleasure ▪ from one forme and custome to another , and so quite from the spirit . you presse the people with much violence , to maintain the gospel : the people demands , what is the gospel ? you say , it is the scriptures . the people replies again ; how can these scriptures be called the everlasting gospel , seeing it is torne in peeces daily amongst your selves , by various translations , inferences and conclusions ; one pressing this , another that ; and the people are lost in the midst of your waters ? if you say , you can judge by the spirit , why , then you have not the alone priviledge to judge neither ; for the spirit is not confined to your universities ; but it spreads from east to west , and enlightens sons and daughters in all parts . if you say , that visions and revelations are ceased , and that the spirit and scriptures are still together ; then you erre mightily in spending constructions upon the scriptures , which is a revelation ; and doth not rather leave the scriptures to their own genuine language , that people may read the very lettter without alteration . two things , as you are scripture men , you must judge of . first , what is the gospel . secondly , what is the report or declaration of the gospel . i declare positively what i know ; doe you take the scriptures and disprove me if you can . first , the gospel is the spirit that ruled in the prophets and apostles , which testified to them , that in the later daies the same spirit should be poured out upon all flesh . secondly , then their writings is not the spirit ; but a report or declaration of that law and testimony which was within them . now the spirit spreading it selfe from east to west , from north to south , in sonnes and daughters , is everlasting , and never dies ; but is still everlasting , and rising higher and higher in manifesting himselfe in and to mankinde . but now the declaration of the spirit , being but words gon out of the mouth , may be , and daily are corrupted by the subtilty of imaginary flesh ; it is the spirit within every man that tries all things : words cannot try all things : he that speakes from the flesh ; shall of the flesh reap corruption ; shall tast of misery that flesh brings upon himselfe : but he that speaks from the spirit , shall of the spirit reap life : or he that preaches the gospel , shall live of the gospel ; that is , he that speakes from the spirit , shall have inward peace , life , and liberty from the spirit , in the midst of all worldly straights , he shall not want life and peace within . you will say , what of all this ? i answer , it is matter of the greatest concernment ; your pulpit wrings against errors : the people cries what are those errors ? you answere , that there are a company of men ro● up that denies god and christ , and the scriptures , and the gospel , and prayer , and all ordinances ; and yet yo● have not considered with a meek spiri● what these men say ; but cry then down without tryall : is this spiritual judging . well , matters of this nature , are to be judged with a wary and moderate spirit ; covetous rashnesse can judge of nothing . i my selfe being branded by some of your mouthes , as guilty of horrid blasphemy , for denying all these , as you say though you cannot prove it , was drawn forth by the spirit to write what here followes ; which i leave to the spirituall men all the world over to judge . whether you your selves , be not the very men that doe deny god , scriptures and ordinances of god ; and that turnes the tr●thes of the spirit into a lye ; by leaving the letter , and walking in your own inferences ; and so by holding forth spirituall things by that imagination of the flesh , and not by the law and testimony of the spirit within ; and let them likewise judge whether those men you count such blasphemers ; be not those men that doth advance god , christ , scriptures and ordinances , in the spirituality of them . when the apostolicall gifts ceased , which was to speak from an inward testimony of what they heard and saw ; as the father did will it should cease for a time , times and halfe time ; or fourty two moneths ; then began the false christs and false prophets to arise , that speak from tradition of what they had read in books ; expounding those writings from their imaginary thoughts ; getting a power from the magistrate to protect them ; and to punish such as speak from the testimony of christ within them , which flesh is willin● to oppose . and then the flesh began to be advanced above the spirit , from the time that the universall bishop was raised , to this very hour ; and so in every government ; which imagination hath set up since that time false christs , and false prophets have arose from your schools , and have filled the earth with darknesse ; so that now when the king of righteousnesse begins to arise , and fill the earth with his light ; the earth growes mad & full of rage : but though flesh be angry ; assure your selves christ will take the kingdome , and rule in flesh . and here i rest , a servant to the faher ; gerrard winstanly . oct. 16. 1648. to the gentle reader . dear friend it is slanderously reported ( by reason whereof some of you may be troubled to hear ) that chamberlain the redding man , called after the flesh , william everard ; doth hold blasphemous opinions : as to deny god , and christ , and scriptures , and prayer ; and they call him a deceiver , and many ●ilt by names ; and upon this report of the raging multitude ( some that call themselves ministers , and some common people ) the bayliffs of kingston have put him in prison , as he came through their towne and took a nights lodging ; and hath kept him there this weeke , upon these supposed scandals . now i was moved to write what here followes , as a vindication of the man and my selfe , being slandered as well as he ( by some of the ministers ) having been in his company ; that all the world may judge of his and my inn●cency in these particular scandals ; and that it may appear , as it will upon tryall , that the parish ministers themselves , and every one that followes their way of worship ; doth turn the scriptures into a lye , by leaving the old letter that the apostles writ ; and new moulding those scriptures into their own language ; walking according to their owne inferences and conjectures thereupon ; and by holding forth god and christ to be at a distance from men ; they are the only men that deny god and christ and scriptures , and ordinances , walking in the practise of their own invention , to which ignorant flesh closeth without examination : and so the greatest theeves cry , stop theefe first . and here i shall adde one word as an accompt wherefore i use the word reason , instead of the word god , in my writings , as you shall meet mithall : if i demand of you , who made all things ? and your answer god . if i demand what is god ? you answer the spirituall power ; that as he made ; so he governs and preserves all things ; so that the sum of all is this , god is the chief maker or governor , & this maker & governor is god : now i am lost in this wheel that runs round , and lies under darknes . but if you demand of mee , why i say reason did make , and doth governe and preserve all things : i answer , reason is that living power of light that is in all things ; it is the salt that savours all things ; it is the fire that burns up drosse , and so restores what is corrupted ; and preserves what is pure ; he is the lord our righteousnesse . it lies in the bottom of love , of justice , of wisdome ; for if the spirit reason did not uphold and moderate these , they would be madnesse ; nay , they could not be called by them names ; for reason guids them in order , and leads them to their right end , which is not to preserve a part , but the whole creation . but is mans reason that which you cal god ? i answer , mans reasoning is a creature which fl●ws from that spirit to this end , to draw up man into himselfe : it is but a candle lighted by that soul , and this light shining through flesh , is darkened by the imagination of flesh ; so that many times men act contrary to reason , though they thinke they act according to reason . by that light of reason that is in man , he may see a sutablenesse in many things , but not in all things ; for the reason that acts in another man , may see a weaknesse of reason that acts in me : but now the spirit reason , which i call god , the maker and ruler of all things , is that spirituall power , that guids all mens reasoning in right order , and to a right end : for the spirit reason , doth not preserve one creature and destroy onother ; as many times mens reasonings doth , being blind by the imagination of the flesh : but it hath a regard to the whole creation ; and knits every creature together into a onenesse ; making every creature to be an upholder of his fellow ; and so every one is an assistant to preserve the whole : and the neerer that mans reasoning comes to ●his , the more spirituall they are ; the farther off they be , the more selfish and fleshy they be . now this word reason is not the alone name of this spirituall power : but every one may give him a name according to that spirituall power that they feel and see rules in them , carrying them forth in actions to preserve their fellow creatures as well as themselves . therefore some may call him king of righteousnesse , and prince of peace : some may call him love , and the like : but i can , and i doe call him reason ; because i see him to be that living powerfull light that is in righteousnesse , making righteousnesse to be righteousnesse ; or justice to be justice ; or love to be love : for without this modera●er and ruler , they would be madnesse ; nay , the selfewillednesse of the flesh ; and not that which we call them . lastly , i am made to change the name from god to reason ; because i have been held under darknesse by that word , as i see many people are ; and likewise that people may rest no longer upon words without knowledge ; but hereafter may look after that spirituall p●wer ; and know what it is that rules them , and which doth rule in and over all , and which they call their god and governour or preserver . and this i hope will be a sufficient accompt why i alter the word : what here followes may give more light into the thing . gerrard winstanly . reade and judg ; let flesh be silent ; let the spirit be honored . truth lifting up his head above scandals . i have said , that whosoever worships god by hear-say , as others tels th●m , knowes not what god is from light within himselfe ; or that thinks god is in the heavens above the skyes ; and so prayes to that god which he imagines to be there and every where : but from any testimony within , he knowes not how , nor where ; this man worships his owne imagination , which is the devill . but he that is a true worshipper , must know who god is , and how he is to be wor●hipped , from the power of light shining in him , if ever he have true peace . and from hence a report is raised , and is frequent in the mouthes of the teachers ; that i deny god ; and therefore , first , i shall give account what i see and know is to be ; and let the understanding in heart judge me . qu. w●at is god ? ans. i answer , he is the incomprehensible spirit , reason ; who as he willed that the creation should flow out of him : so he governes the whole creation in righteousnesse , peace and moderation : and from hence he is called , the lord , because there is none above him : and he is called , the father , because as the whole creation came out of him , so he is the life of the whole creation , by whom every creature doth subsist . qu. when can a man call the father his god ? ans. when he feels and sees , by experience , that the spirit which made the flesh , doth governe and rule king in his flesh : and so can say , i rejoyce to feele and see my flesh made subject to the spirit of righteousnesse . qu. but may not a man call him god , till hee have this experience ? ans. no : for if he doe , he lyes , and there is no truth in him ; for whatsoever rules as king in his flesh , that is his god . as for example ; if pride , envy , frowardnesse , hypocrisy , uncleanesse , feare of men more then feare of god , or covetousnesse ; if all , or any one of these , rule and governe thee , either all , or any one of these is thy god , and so thou worships the flesh , and that devill is thy god . and the spirit of righteousnesse is not thy god , for thou dost not yet submit unto him . qu. but i hope that the father is my governor : and therefore may i not call him god ? ans. hope without ground is the hope of the hypocrite ; thou canst not call him god , till thou be able in pure experience to ●ay , thy flesh is subject to him ; for if thy knowledge be no more but imagination or ●houghts , it is of the devill , and not of the ●ather : or if thy knowledge be meerly from what thou hast read or heard from others , it ● of the flesh , not of the spirit . qu. when then may i call him god , or the migh● governour , and doe not descend my selfe ? ans. when thou art , by that spirit , made ● see him , rule and governe , not onely in ●ee , but in the whole creation : so that thou ●e●s and sees , that the spirituall power that ●●vernes in thee , hath a community in thee ●●th the whole globe ; and thou art made subject to that spirit of righteousnesse , peace , meeknesse and love , who doth subject all things to himselfe , and brings all things into a one-nesse . now thou mayst call him god warrantably , for thou knowest him to be the mighty governour : and that the government of the whole creation is upon the shoulders of that spirit , to which thou art ma●e experimentally subject . waite upon him till he teach thee . all that reade doe not understand : the spirit only sees truth , and lives in it . qu. but how shall i know the spirit of the father , so that i may call him god ? ans. the spirit of the father is pure reason : which as he made , so he knits the whole creation together into a one-nesse of life and moderation ; every creature sweetly in love lending their hands to preserve each other , and so upholds the whole fabrique . qu. where doth this reason dwell , which yo● call father and lord of all ? ans. he dwels in every creature , according to the nature and being of the creature but supreamely in man therefore man i● called a rationall creature , and the well-beloved son of the father , because by hi● creation , he is to live in the light of reason but when he acts unrighteously , he lives without reason ; and so contrary to his creation as a man . but when he acts righteously , then he lives in reason , and reason in him ; and so according to his creation , to the honour of his maker . qu. give some example , how reason made and governes the creation ? ans. take these among many ; and yet you shall finde , that the further you dive into reason , the more incomprehensible hee will appeare ; for he is infinite in wisdome , and mighty in power , past finding out by flesh , till the flesh be made to see light in his light . the clouds send downe raine , and there is great undeniable reason in i● for otherwise the earth could not bring f●●●● grasse and fruit . the earth sends forth g●●sse , or else cattle could not be preserved . the cattle feed upon the grasse , and there is reason in it , for else man could not be preserved . the sunne gives his light and heate , or else the creation could not subsist . so that the mighty power , reason , hath made these to give life and preservation one to another . reason makes a man to live moderately and peaceably with all ; he makes a man just and righteous in all his actings ; he kils frowardnesse , envy and pride in a man : and why ? where lyes the reason ? because this man stands in need of others , and others stand in need of him ; and therefore makes a man to doe as he would be done unto . indeed reason is of such a mighty power , that when he rules king in the flesh , he governes all things in righteousnesse , and there is no complainings or cryings out against oppression . there is nothing but unreasonablenesse in all the powers of the flesh ; as in coveteousnesse , pride , envy , and the like ; and hereby the flesh brings misery and ruine upon it self . but pure and perfect reason makes every thing to sing and rejoice in righteousnesse : when this king reignes the city is glad . qu. what reason is there that i should have such temptations within , and afflictions without ? ans. reason sees it fit you should be befitted by your owne lusts , which you have chose to delight in ; that hereby you being inwardly tormented and shamed , you may be drawne to owne and submit to the spirit , that gives peace and liberty ; and so for ever after hate the motions of the flesh . qu. but what reason is there , that other men should oppresse me ? ans. still to let you see your owne unrighteousnesse to others ; therefore other unrighteous men are suffered to deale unrighteously with you , to let you see , that the wayes of unrighteousnesse brings nothing but paine ; and when you are brought to this , the spirit which hath beene sleighted by you , is now owned and honoured . secondly , reason suffers the flesh of other men to tyrannize over you for a time ; that in the day , when he will sit upon the throne , all flesh may be silent before him , and confesse his justice to be righteous upon them , for their unrighteousnesse one to another . now reason suffers all these things to be , that the flesh may forsake himselfe ; he seeing in reasons light , that he being nothing but envy and misery to himselfe ; and so may returne to the spirit , and submit thereunto ; in whom his life and peace lyes . qu. and what is the end that reason hath in all this ? ans. to destroy the powers of the flesh ; which leades creatures into divers waies of opposition one against another , and to bring all into pure experience of that sweet rest and peace that is in the unity of himselfe , the one spirit . qu. is reason to be seene in every creature ? ans. yes . qu. what reason is to be seene in a horse ? ans. reason carries him along to eate his meat , that he may doe worke for the use of man . qu. but the horse doth not know this reason that rules him ? ans. no : neither hath any creature that priviledge to see and know that reason rules him , but man . therefore he is said to be , the lord of creatures , because he knowes how to govern them by reason that is within himselfe . qu. but all men doe not see and know reason to rule in them ? ans. no : therefore some are called unreasonable men ; and though they are in the shape of men , yet their actings are like their horses , and they know the spirit that rules them , no more then their horses . but now when a man knowes , that this king of righteousnesse , reason , doth dwell in him , and rule in him ; to which all the powers of his flesh are made subject , which indeed is christ dwelling in the flesh . now he may be said to be a perfect man , for he acts like a man , righteously : and so as the father lives in him , he lives in the father . qu. who is he that cals men to an account for their unrighteousnesse ? ans. it is the mighty spirit , reason , who is king of righteousnesse and king of peace ; wherefore art thou proud , saith reason ? wherefore art thou covetous ? wherefore art thou envious and bitter spirited against thy fellow creatures ? wherefore art thou unclean ? ans. the flesh answers , it is to please my selfe . qu. reason answers , didst thou make thy selfe , that thou shouldst live to thy selfe ? or did not i the lord make thee to live unto me ? i tell you when reason puts these questions to the heart , the heart will be struck dead . qu. what is it to walke righteously , or in the sight of reason ? an. first , when a man lives in all acts of love to his fellow creatures ; feeding the hungry ; cloathing the naked ; relieving the oppressed ; seeking the preservation of others as well as himselfe ; looking upon himselfe as a fellow creature ( though he be lord of all creatures ) to all other creatures of all kinds ; and so doing to them , as he would have them doe to him ; to this end , that the creation may be upheld and kept together by the spirit of love , tendernes and onenesse , and that no creature may complaine of any act of unrighteousnesse and oppression from him . secondly , when a man lives in the knowledge and love of the father , seeing the father in every creature , and so loves , delights , obeyes , and honours the spirit which he sees in the creature , and so acts rightly towards that creature in whom hee sees the spirit of the father for to rest , according to its measure . and whereas before he exercised outward senses to follow creatures ; now he lives in the exercise of his spirituall senses , and hee doth rightly , and he knowes wherefore ; for his soul now sees , feels , tasts , smels and hears the father spiritually in all things , and so doth all things in love and cheerfull obedience to the spirit , that discovers all things to him inwardly ; whereby he is made able to doe acts of righteousnesse outwardly . this man that is thus drawn up , knowes what it is to live in community with the globe ; and to live in community with the spirit of the globe in the next place , i said that jesus christ at a distance from thee , will not save thee ; and that it is not the humane flesh , but the spirit in that body , that is the saviour , and the seed , that must bruise the serpents head in mankind . and hence they say i deny christ . therefore i shall give accompt here unto by these questions . qu. what is jesus christ ? i answer , he is a man taken up to live wholly in the father ; or a meek spirit drawn up to live in the light of reason . and here note two things . 1. that jesus christ that dyed at jerusalem by the hands of the jewes , he was the first in whom the father did appeare bodily to dwell in ; and that humane body was the lambe that answered all the types of moses law : but that body tooke its name from the spirit that dwelt within it . qu. what was that spirit ? ans. he was the spirit of meeknesse and humility , which saved humane flesh from all distempers that ariseth from pride or covetuousnesse , and this is the child jesus , a saviour ; for he destroyes the covetuousnesse and pride in flesh , & frees the creature from all distempring fears and passions ; and rules king , in meeknesse and quiet humility . 2. he was the spirit of the father ; that lived in the ex●rcise and use of all the spirituall senses ; and ther●fore as the father was said to live in him , so he was said to live in the father . qu. but shall not that humane body of christ save me by his death ? ans , the spirit in that humane body is the saviour : the flesh profits nothing : the patient death of that humane body , declares the exellent power of the spirit within it to be the alone saviour of humane flesh from the curse and power of darknesse , that workes and rules in it , and so hath taken it prisoner . and therefore when the same anointing or spirit that was sent downe into that body ; is sent down into yours , changing your vile bodies and making them like that glorious body , killing all the cursed powers in the flesh ; making your flesh subject to the spirit ; now you are become one with christ , and with the father , which is your salvation . qu. but shall i not looke upon that body , which was called iesus christ , and expect salvation from him ? ans. jesus christ at a distance from thee , will never save thee ; but a christ within is thy saviour : and therefore paul after he had looked upon the lambe along time ; that is looked upon christ at a distance from himselfe , he saw that would bring him no peace ; therefore saith he , though i have known christ after the flesh , yet henceforth know i him no more : for now the mystery of god , that hath been kept secret from ages and generations past , is in these last daies revealed , which is , christ in you the pope of glory . qu. but was not that body killed , laid in the earth , and raised again from the dead , and ascended up to the father into heaven ? ans. he was killed by the curse that ruled in the jewes , and was laid in the earth ; here was the wisdome and power of the father seen , that though all the powers of hell , or covetous , proud flesh did combine together , to oppresse , and then to kill a body , wherein he himselfe dwelt bodily ; yet they could not distemper him , for he was still patient , and he was not heard to complain . qu. wherein was his wisdome and power seene in this ? ans. hereby hee gives testimony to the world , that it is he himself that is the seed that bruises the serpents head , that is , in mankinde : for his spirit being so powerfull in flesh ; kils the spirit of venome that is in flesh ; and that body being laid in the earth purifieth the earth and purges it from that curse that man had filled it with by his unrighteousnesse ; and so his spirit doth spirit the earth in righteousnesse . q. did man fill the earth with poyson and the curse ? a. yea , after he refused to live after the spirit his maker ; and made joyce to live upon the objects of the creation , he then dyed and corrupted , and fell into all venimous and stinking unrighteousnesse : and as his body went to the earth , he did still poyson and corrupt the earth , and caused it to bring forth poysonous vipers , todes and serpents , and thornes and bryars . for the curse being first falen upon mankinde , through man it fell upon the other creatures , and the earth was cursed for his fake ; and the poyson of mans unrighteous body , dunging the earth , filled the grasse and herbs with strong unsavory spirits , that flowed from him , whereby the cattell feeding , comes to be made bitter spirited , and mad one against another . for the ayre and earth is all poysoned , and the curse dwels in both , through mans unrighteousnesse ; he that should have kept within order , being made lord of creatures , he put the creation out of order , by forsaking his maker , and by acting according to the flesh . now this mighty spirituall man , of righteousnes jesus christ , doth purify humane flesh again ; and so , restoring the head first , doth new spirit the creation , and brings all into order again ; taking away the bitternesse and curse , and making the whole creation to be of one heart and one spirit . q. but it is said that his body rose again and ascended up through the cloudes into the skies , which is called heaven , or place of glory , where the father dwels ? a. this speech hath blinded the understandings of many ; for the father is not confined to any one particular place ; for he is in every place , and in every creature ; and where hee dwels in cleare manifestations , there is heaven ; and the higher manifestations the higher heavens . now the body of christ is where the father is , in the earth , purifying the earth ; and his spirit is entred into the whole creation , which is the heavenly glory , where the father dwels ; which is a glory above the flesh , and where he rules king and lord , in and over all the creation , purging out all strong spirited powers that causes sorrow ; and bringing all into the unity of that one spirit , himself . so that this jesus christ or mighty man that saves us , is not in one particular place : but every where . and this certainly to me is very cleare , that whereas the apostles saw christ arise and ascend , and were witnesses of his resurrection , it was onely a declaration in vision to them , of the spirits rising up : for death and hel , and darknesse , and sorrow , could not hold him under ; he saw no corruption ; for as soon as that one body , in which he was confined , for a time was laid low ; he rose presently up again in the bodies of the apostles , & so began to spread in the earth ; and when his set time is expired , that the beast , or flesh shall reign no more : then he will spread himselfe in sons and daughters from east to west , from north to south ; and never cease encreasing till this vine hath filled the earth . and truly this is great comfort to me , that envy could not kill that spirit ; but though it killed that body , through an appointed permission ; yet the spirit rose up , and shewed himself , and went to his father ; that is , entred into the creation , to purge it from the curse ; and to spread himselfe in sons and daughters of the earth ; that by him their flesh being made subject , and saved from the curse , might by him become one with him and with his father ; that is , become one in spirit with him , and enjoy communion with the spirit that is in the whole globe . qu. but how shall i know that christ dwels in ●e ? ans. it is the testimony of the spirit it ●elfe that must give you satisfaction : for ●hat which is a testimony within me , is not ●ours till the same spirit make it yours : ●herefore you are to waite with a quiet and ●umble spirit , till the father be pleased to ●each you , and manifest himselfe to you , ●nd then you shall know , what i speake , i ●peake not of my selfe ; but what i have re●eived from the father . qu. you seem to say , that the body of christ ●as laid in the earth and remains there : but the ●criptures say , that he saw no corruption ; how doth ●is agree ? ans. his body was laid in the earth , as ●ther dead bodies of men are ; but it lay not ●n the earth as other dead bodies doe ; for o●her dead bodies lay there corrupting the creation : but he rose up and purified the creation ; death or curse could not hold his ●ody under its power . qu. what doe you mean by creation in this ●nce ? answ . i mean fire , water , earth and aire , ●f which four elements the whole creation is made , and mankind is made up of them all . now when the first man fell , he corrupted the whole creation , fire water , earth and aire , and still as the branches of his body went to the earth , the creation was more and more corrupted , by the multiplicities of bodies , that stil saw corruption , for none rose up above the curse , but all lay under it . now when the body of jesus christ went to the earth , that body likewise being made of fire , water , earth and ayre , he purified the whole creation , and rose up , and saw no corruption as others did . quest . but how can he be said to be laid in the earth and remaine there , and yet rise up out of it purifying the creation ? answ . as his body was laid , by the hands of his enemies , in the earth as dead carrion , as they thought , like one of themselves , when they die : but his body corrupted not the creation , but rose up above corruption , purging it out . qu. explaine your meaning ? ans. his body ; being made of the four elements , which were corrupted by man in whom they all dwelt : they are restored again , from that bondage of corruption by the body of christ , in whom they all dwelt likewise : as thus ; his breath rose up above the corruption of the ayre , purifying the ayre ; his moysture rose up above the corruption of the waters , purifying the water ; his heat and warmth rose up above the corruption of the fire , cleansing the fire : and his flesh and bones , rose up above the corruption of the earth and stones , purifying of them ; and so he spreading himselfe in the body of the creation took of the curse : so that the foundation of restoration of all things was laid in and by him ; which when it is manifested then man kinde shall see the glory of it ; and till that time , the whole creation groaneth and travelleth in paine , waiting for the manifestation of the sons of god . q. i but the apostles saw him after he was risen , and touched him , and saw him ascend upwards ? ans. the declaration of scripture , doth point out the mystery of christs spirituall ●ising , and the exaltation of his spirituall power over the flesh , and over the corruption that is in the creation : for the whole scriptures are but a report of spirituall my●teries , held forth to the eye of flesh in ●ords ; but to be seene in the substantiall ●atter of them by the eye of the spirit ; and ●herefore the apostle might well say , they saw & touched christ ; for their very bodies and mindes were changed , and made like to his glorious body , for they were made new creatures , and were raised up above corruption ; which was no other , but christ rising up in them , and lifting up himselfe in their fight and feeling above the flesh . quest . why then i perceive that as the body of the first man was a representation of the whole creation , and did corrupt it ; so the body of christ was a representation of the whole creation , and restores it from corruption , and brings all into the unity of the father again ? ans. this is very true ; for in this particular lies the mystery of the fall , and the restoration of all things again . q. but whither went the spirit of christ ? ans. to his father ; that is , entred into the spirit of the whole creation ; into that spirit that breathed all forth of himselfe , and that governs all by himselfe ; which is reason ; and so is become one with him ; and being lifted up will draw the whole creation to the spirit of onenes with himselfe , and with his father . as a bucket of water first taken out of the sea , and standing alone for a time , is afterwards powred into the sea again , and becomes one with the sea . and this is the seed that comes to bruise the serpents head ; and when his work was done in that one particular person , hee returned backe again to his father ; from whence he came ; and now sends down his spirit , and drawes up sonnes and daughters ; yea , the whole creation into himselfe . and truly this is great comfort to me , that whereas formerly there was not a man found that could remove the curse ; but every one still increased the curse : now there is a man found that hath killed the curse in part ; and the virtue of that sweet oyntment shall cleanse the whole ; and this worke is now breaking out ; for the father will make the creation to know it by experience , and it shall be hid no longer . and this points out the mystery of the first adam and the second adam ; or the first man and second man , which the father , reason , was pleased should spring up in mankinde . q. what doe you mean by the first adam , or first man ? ans. he is a preparer , to hold forth three names or titles of the one perfect power of darknesse , and yet a son that reason hath brought forth : but this son is said to be of the earth , earthy ; for he is a son that feeds , lives and delights himselfe altogether in and upon the objects of the earth ; endeavourin to make himself a lord over his fellow creatures ; in unrighteousnesse seeking to advance himselfe , though it be to others ruine ; and this man hath lift up his heel against his maker , and knowes him not . qu. is this adam one single person or branch of humane flesh ? ans. every particular branch of mankind , living upon the objects of the creation , and rejecting their maker , are the linage or generation of the first man : yea , being bound up all together , they make up but the one first adam . qu. declare more plaine what this first man is ? ans. he is that mighty power of flesh , that leades flesh to live upon it selfe , and not to live upon its maker : it followes the way of the flesh with greedinesse , and jeeres and ejects the spirit . and this is called a mighty man , because he being to act his part in the great world first , as father reason , will have it . he hath drawne all flesh into disobedience to the spirit . and this adam hath beene very fruitfull ; he hath filled the earth with himself , and covered all with his darknesse . for looke upon every man and woman in the world , that lives upon the ob●ects of the creation , and not upon the spirit in the creation , and they are but branches of the first man ; and then put them all together into one lumpe , and they make up still , but the first man perfect ; an earthy man , that knowes not the spirit : and therefore when you see a man wholly delighting himselfe in the enjoyment of fellow creatures , you may call him truly adam , or the first man . qu. what is the spirit in the creation ? ans. it is a meeke and loving spirit , liveing in the light and strength of reason , holding up the whole creation in a onenesse of sweet compliency in every creature , according to its place and office . qu. what are those three names of one perfect power of darknesse , that the first man adam was a preparer of ? ans. first , the king of darknesse , or aspiring power of the flesh , that lifts up his heele against his maker , but yet lies within , and acts not . secondly , the beastly son that arises up from that rebelling power , and that is , man , that holds forth this rebellion to fellow creatures ; for now rebellion is broke out , and reasons law is violated ; the creatures flesh seekes to honour it selfe , and hath forsaken his maker : here is the father and the son of darknesse . thirdly , when the whole earth is filled with this disobedience , so that you cannot meet with a branch of mankinde ; but hee lives upon the objects of the creation , and not upon the spirit . this makes the first man perfect in darknesse , and the whole world is filled with uncleane breathing . here is father , son , and uncleane spirit , or king , and beast , and bottomlesse pit : three names , but one power of darknesse , filling the earth , and corrupting the creation more and more . all this is but the first man , that reason would have to governe the earth . qu. why doth the father suffer this first man to fill the earth so abundantly with unrighteousnesse ? ans. for two reasons ; first , that mankinde may see , that though it spring up to an innumerable multitude of sonnes and daughters , all living upon creature objects , not upon the spirit , are but still the one first man , that wearied out himselfe in vaine , and finds no true peace thereby . secondly , that the second man may have the more glory , when in the fulnesse of time he shall come , and pull the kingdome out of the first mans hand , and tread him under foot , and rule righteously in flesh himselfe . yea , and to begin this great worke , when all the nations of the earth are filled with the wit and strength of the first man , who fights against the rising up of the second man with violence : and therefore is it said , when the son of man comes ; shall he finde faith on earth ? no : he must bring it along with him , and new spirit the creation . qu. what ? are all troubles , sinnes and sorrowes , the worke of the first man ? ans. two things are to be observed in the first man ; first , his revolt from the spirit , in making choyce to live upon the creation , and not upon the spirit : and hereby now the law of reason is broke . and this is one thing , that such as are of the generation of the first mans flesh doth doe . secondly , note the misery that this first man flesh doth bring upon himselfe : by so doing , he puls crosses and sorrowes within upon himselfe , and troubles without : for his unrighteous breath corrupts the aire , and raises hurtfull winds and weather ; and his unrighteous flesh corrupts the earth , and causes it to send forth hurtfull crops , and poysonous vipers : these are the fruits of his earthy choyce and labours ; and therefore when you see misery in the world , then say , this is the fruit of living upon the creatures , and not upon the spirit . well , from the beginning to this day , reason hath suffered the first man to reigne , and to fill the earth : therefore is it said , the first man is of the earth , earthy ; and he fils the earth , as one beane , multiplying every yeare , fils the earth with that graine ; which is but the multiplication of it selfe . adam , or first man , is looked upon in a three-fold sense . first , adam , or first man , that went astray from his maker , which lived upon earth many thousand yeares agoe , which the eyes of every man is upon . secondly , every man and woman that live upon the objects of the creation , and not in and upon the spirit that made the creation , is a sonne and daughter of the first man ; and being put altogether , make up but the one first man : so that we may see adam every day before our eyes walking up and downe the street . but thirdly , i see the two adams in every man : the first adam hath his time to rule first in me ; when the chiefe powers in me , leads me forth to looke after objects , and to delight in them , more then in the spirit . and this first man must act his part in me , till the fulnesse of time come , that the father is pleased , that the second adam , christ , shall come and take the kingdome out of his hand , and deliver me from his bondage , and so rule king of righteousnesse for ever after in mee . qu. what is the second man , or second adam ? ans. he is a preparer likewise , to hold forth three clear names in one perfect power of life ; who is called , the well-beloved son ; for this son is said to be the lord from heaven ; or a mighty man , governing the earth in righteousnesse from the strength of pure reason ; not placing his delight upon the objects of the creation , as the first man did . but upon the enjoyment of that mighty power that made the creation , and that upheld it by himselfe . qu. is this second man one single person ? ans. first , this second man is a meek spirit , drawn up to live in the light and strength of pure reason . now as the first man , ruling in flesh , drew mankinde from his maker , so this second man , ruling in flesh , drawes mankinde back againe to his maker . and this second man is called a man anointed , or mankind living in the light and strength of pure reason , the essentiall father . and so the whole bulke of mankinde , when they shall be drawne up to live in the unity of the one spirit , is the second man , & every son and daughter of this spirit , is of the lynage of the second man . qu. but shall this second man fill the earth , as the first man did ? answ . yes , reason hath so determined that as the first man filled the earth with unrighteousnesse , and corrupted all : so this second shall take the kingdom in the latter dayes , and raign king of righteousnesse in flesh , and spread as far in restoring al things , as the first man corrupted all things . q. but hath this second man never ruled the earth ? answ . he hath appeared in the earth , but the first man having a limited time given him by the father , would never let him ris● up to rule , but still pressed him downe by persecution or death ; he did never generally rule over the earth , as the first man hath done , but hath still been as a servant . qu. but is his time now to come to rule the earth and fill it with himself ? answ . yes : and shall have as large a priviledge to sill the earth , as the first man had surely ; and he wil change times and custom● , & fil the earth with a new law , wherin dwels righteousnes and peace . and justice , and judgment shal be the upholders of his kingdom . and he shal fill the earth with himself , as a corn of wheat multiplying every yeare , fils the earth with that graine , so that all live in the light , and strength of pure reason , in righteousnes are but the sons & daughters of the second man : and being looked upon in the bulke , they being made to be all of one heart and one spirit . they are but the second man still , that fils all , and is in all ; though they overspread the earth . and this is the generation of the second man , or second adam : mankinde living in and upon his maker from the power within himself . qu. what are those three names , which this second man declares to be one perfect power of life ? first , the father reason , that made all things before the creation was brought forth he was not known . secondly , the son , and this is that part of the creation that holds him purely forth to the view of others . now truth begins to shine , and reason begins to be honoured by an humane body ; so that here is father and son . thirdly , when the whole earth is filled with the one spirit ; this makes the second man perfect , for corruption and curse is removed ; and the whole earth is filled with holy breathing ; all acting and living in righteousnesse . and this is jesus christ the second man . they say i deny the gospell , and the doctrine of it ; & hereunto i give this accompt . qu. what is the gospell ? ans. it is the father himselfe , that is , the word , and glad tydings , that speaks peace inwardly to poore soules . qu. but are not the writings of the apostles and prophets , the gospell ? ans. these writings are the report or declaration of the gospell ; which are to cease , when the lord himselfe , who is the everlaststing gospell , doth manifest himselfe to rule in the flesh of sonnes and daughters . qu. but did not paul say , this is the word of the gospell , which we preach ; and so left those words in writing ? ans. it is true , his writings are the word of it , or the report of it ; but it is not the thing it selfe : for when it was reported , that the father would dwell in the flesh , and destroy the serpent : this report savoured sweet : but when man comes to see , and feel , and know , that the father dwels and rules in him ; this is farre more sweet : this is to enjoy the gospell himselfe : the word of life within , and this shall never cease , but endures for ever . qu. but how doe you know , that this is the gospell ? ans. i know it by the testimony that is within my selfe , and by the sweet , peaceable and soule-satisfying rest , that i have , through communion , with the spirit ; the lord our righteousnesse ; in the midst of the mad rage of the world . secondly , for satisfaction to the world . i desire all men to take the record , and search those scriptures , for they are they that doe testifie of the truth hereof , as well as they testified of christ , after the flesh , to be the lambe . and this is the mystery and testimony of the scriptures : the spirit dwelling and ruling in flesh . the declaration or report of words out of the mouth or pen of men , shall cease ; but the spirit endures for ever ; from whence those words were breathed : as when i have the thing promised , the word of the promise ceases . qu. what is the lively testimony or appearance of the everlasting gospell to dwell in flesh ? ans. i answer ; justice and judgement are the two witnesses , or the manifest appearance of the spirit ; or the pure light of reason , teaching a man both to know what is righteous , and to doe righteously : and when these two rule in man , then is flesh subject to the spirit . qu. but i have heard men say , that the scrip●ures are not onely the word of god , but god himselfe : for the word and spirit goe together ; as , i the beginning was the word ; and , the word was god . ans. if that very written word were god himselfe , truly god then would mightily be torne in pieces every day , by the bad interpretations of imaginary flesh . but i answer ; the spirit himselfe is the word ; this is the power that tooke flesh and dwelt amongst us . and the scriptures are the testimony of those men , to whom this secret was revealed : by which testimony within , they were made able to give , first , a report , that such a mystery , as god manifest in the flesh , should break forth and appeare in the world , in a child that should be borne of a virgin ; and so all the writings of the prophets foretold the coming of the man-child , the messiah , the lambe of god . and so when the pharisees told christ he was a deceiver . he answered , i am he ; and unlesse that you believe that i am he , you shall dye in your sinnes : and search the scriptures of the prophets , and you shall see , that they tes●ifie of mee , that i am the messiah ; the man-child ; the lamb , that am to answer all moses types ; and the prophet , whom the father hath sent ; for i came not to doe my owne will , but the will of him that sent me . secondly , the writings of the apostles doe justifie the prophets , and declare posi●ively , this is the christ ; the son of the fa●her , well-beloved : we ate and dranke with ●im ; we saw him and heard him , and were ●ye-witnesses , that the rulers of the jewes ●lew him , and that the spirit raised him from the death . qu. but doe the apostles writings report no ●ore but this ? ans. yes ; as they declared , when they ●aw and heard how the spirit dwelt bodily ● that humane flesh , or single man , jesus christ : so they have declared , by the same ●estimony , that the same spirit that ruled in ●im , should in the latter dayes be poured out ●pon sonnes and daughters ; and shall spread ● the earth like the shining of the sun from ●ast to west . and this is that which this mouth and ●en of mine doe testifie of to all that heare ●ee : that the same spirit that hath layne ●id under flesh , like a corne of wheat for an ●ppointed time , under the clods of earth , is ●ow sprung out , and begins to grow up a ●uitfull vine , which shall never decay , but ● shall encrease , till he hath filled the earth . ●his is the kingdome of god within man . this is the graine of mustard seed , which is little in the beginning , but shall become a mighty tree . this is the fire , that shall dry and burne up all the drosse of mans worke , and turne all things into his owne nature ▪ this is that spirit which is broke out , that will bring mankinde into one heart , an● one minde : for , assure your selves , i know what i speake . the thorne bush is burning but the vine is flourishing . the ashes of the thorne bush is laid at the root and feet o● the vine , and it growes abundantly . now search the scriptures for this likewise , for they doe testifie of the sending o● the spirit into the flesh of sons and daughters : and they testifie of the utter destruction of the man of sinne , the flesh , with all ▪ hi● curse , power inwardly and outwardly . now he that doth jeere the spirit , or denies tha● the spirit shall come and rule in flesh in son● and daughters , as he did in that one man , jesus christ , is an antichrist , and a traitor to the father , let him be whom he will . therefore le●rne to put a difference betweene the report , and the thing reported of . the spirit that made flesh is he that is reported of . the writings and words of saints is the report . these reports being taken hold of , by corrupt flesh that would rule , are blemished by various translations , interpretations and constructions , that king flesh makes ; ●ut those sons and daughters in whom the ●pirit rests , cannot be deceived , but judgeth ●ll things . they say , i deny the doctrine of the gos●ell : i shall give this account to that . q. what is the doctrine of the gospel of jesus christ ? ans. what jesus christ is , i have shewed ●efore : the doctrine or report of h●m is ●his : that mankinde shall be by him re●onciled to his maker , and be made one in ●pirit with him : that is , that the curse shall ●e removed , and the power of it killed and consumed . and that created flesh , by that mighty power , the man of truth , should be made subject to the spirit that made it ; so ●hat the spirit , which is the father , may be●ome all in all , the chiefe ruler in flesh . and truly this is but according to the ●urrent of the whole scripture ; that in the ●ay of christ , every one shall be made of one ●eart and one spirit ; that is , all shall bee ●rought in , to acknowledge the father , to ●bey him , walke humbly before him , and ●ive in peace and love in him . this is the ●octrine of christ and the gospell . this is ●lad tydings to heare of . but when you are ●ade to enjoy this doctrine as yours , then you shall know what it is to know the son ▪ and what it is to be set free by the sonne therfore wait upon the father , till he mak● forth himself in you . qu. i waite , that 's true , but i must use the meanes ? answ . that which you call meanes doth harden your hearts , and blind your eyes , i● shuts you out from sweet enjoyment ; tha● is , to run after men for teachings , i speak● not rashly , i speak what i know , and yo● shall finde before your soules taste of tru● peace , that whosoever takes those scriptures ▪ and makes exposition upon them , from thei● imagination , and ●els you that is the wor● of god , and hath seen nothing : that they are the false christs and false prophets , an● their way of teaching is meer deceit both to your soules , and to your purses ; for now in this day of christ which is begun , and which will have a greater appearance ere long in the great world ; men must speak their own experienced words , and must not speake thoughts . for thoughts , and studies , and imagination of flesh , are the men that are found gathering sticks upon this sabbath day , and these are stoned to death by the power that is arising in some already ; and shall be stoned to death in all ; that the lord alone may be exalte in this day of his power . qu. must i use no meanes at all , or what meanes must i use ? an. these 3 first ; let your chief endeavour be to act according to your creation : that is , to doe as you would be done unto , by all creatures , as i have shewed ; and i le tell you , this is as needfull a gospell doctrine to be practised as any i know for the present ; for i le assure you , the world is at such a passe , yea , and among imaginary professors especially , that i know not who i can say is a sincere hearted friend ; so that i am sure the sonne of man at his coming finds no faith in earth , neither in my flesh , nor in the flesh of other , he brings it with him , and gives it to us . secondly , waite upon the father with a meek spirit for his teaching . and you shall find it a very hard thing to performe these ●wo meanes : for the flesh is both very un●ighteous to seek it self , and it is very hasty ●o have all knowledge , peace , and experience ●n a sudden ; it s so proud and hasty , it will ●ot wait . thirdly , if you would hear other men ●peak , you may doe two things ; first , read the record , and there see what the testimony of the apostles and prophets , your fellow servants were ; but do not alter their words , by forceing a meaning , till the father teach you . secondly , if you would hear , then acquaint your selves with such , as can speake from a testimony within : for as they received what they have from the pure teachings of the father : so this second hand teaching will be pure teaching to you ; but be sure you do not prefer this second hand teaching before the first : for now the everlasting word and gospel must reveale himself to you , or else you cannot be satisfied . i have now discharged my service to the father , in this declaration : remember what is tould you , despise not the fathers meanes , by preferring the way and meanes of the flesh , above the wayes of the father . they say , i deny the scriptures , because i say , that the scriptures were not appointed for a rule to the world to walke by , without the spirit ; but were the testimony of the father in those men that writ them , for the comfort and benefit of those that are drawn up into communion with the same spirit : and to this i shall give this accompt . qu. what is the law and testimony which if a man speak not according to it , it is because there is no light in him ? an. this law and testimony to which i must have recourse for my comfort , is not the words or writings of other men without me ; but the spirit of the father in me , teaching me to know him by experience ; and when i can speake purely what i doe see and heare from the father ; this is the law and testimony within me , from which i speake , and if i speak not from this law within , i have no knowledge in me . qu. but are not the scriptures , the law and testimony of the father ? answ . it was the law and testimony of the spirit which rested in and upon the prophets and apostles , for they writ what they saw in vision , and they spake what they heard by voice , speaking to them spiritually . qu. but are not those scriptures the law and testimony for people to walk by in these dayes ? answ . no : for this is to walke by the eyes of other men , and the spirit is not so scanty , that a dozen or 20 pair of eyes shall serve the whole world ; but every sonne and daughter as they are called children of light , have light within themselves : the same spirit that fils one , fils all ; and makes the whole number of them , according to their severall measures , to be of one heart and one mind . qu. but may not men take these scriptures , and spend construction upon them ; and hold forth those constructions to others , as perfect light , by way of office ? an. i answer no : neither reason nor scripture allowes any man to speake any words , but what he knowes positively to be truth . and he that spends constructions thereupon , speaking from his imagination , he speaks from the flesh and devill , and so he makes himself to be a traytor to the father , inholding forth that to be truth which is no truth . and a thief , robber , and unrighteous dealer with the prophets and apostles : first , in taking their words as his own : and secondly , in expounding their meaning , and so putting his own meaning upon their words . but yet he that hath the same spirit , may speak the same word , where the father hath given him the same sight and experience : for no man can safely tell another , this is a positive truth of god , till he have the same testimoniall experience within himself as the penmen of scripture had : and this i am sure all that stand up to teach by way of office have not ; therefore it is clear , that the power that sets up such teachers is not from the father ; commanding , but from the flesh ; being suffered by the father for a time , that when he comes to throw downe his enemies , flesh may be shamed , and he honoured . that man that cannot speak the testimony of the father , no other way , but from his book as he reads , or from the mouth of another what he heares : as the publike teachers doe speake by hearsay and not from experience , and so declares himself to be a false christ , a false prophet , that runs to teach others , before he have any discovery of god within himself . qu. but are not the scriptures the truths of god ? an. yes , for they declare , that the spirit was the mighty governour of the flesh of those that writ them , and so the truths of god the great governour in the pure experience of those penmen . and i shall demand of you how you know that these scriptures are the word of god , in the sense you call them : but the testimony of the spirit within your selves , i say , there is no way to know but by the spirit himself ; seeing there are so many expositions upon them , which without doubt hath varied the copies : if it were possible to see those very writings from the prophets and apostles own pen : which is not to be seen . but when the spirit comes in he must , nay he doth and will declare his own meaning . and so the spirituall man judges all things , and he himself is judged of no man : he can judge the flesh , and passe righteous judgement , because he sees and knowes wh●t the flesh is . the flesh cannot judge him , for if he doe , it is not righteous judging , but rash censure . qu. what use is to be made of the scriptures ? an. first , they are , or may be kept as a record of such truths as were writ not from imagination of flesh , but from pure experience , and teachings of the father . secondly , we are taught thereby to waite upon the father with a meek and obedient spirit , till he teach us , and feed us with sincere milk , as he taught them , that wrote these scriptures . thirdly , when i look into that record of experimentall testimony , and finde a sutable agreement betweene them , and the feeling of light within my own soule , now my joy is fulfilled . and every man and woman may declare what they have received , and so become preachers one to another . for the scriptures doth but declare the sending down of the spirit and how he shall rule in the earth in the latter dayes : but they doe not declare every particular measure and beame of the spirits ruling , for this the sons and daughters are to declare , by their particular experiences , as they are drawn up . qu. but when i read the scriptures and findes a perswasion in my heart , that they are true , may i not owne them as a truth , and speak them as a truth ; and speak them to others ? an. you may deliver the same words you reade which you are perswaded of , but to passe construction and the meaning , by way of office teaching others ; this you cannot do . there is an imaginary perswasion grounded upon thoughts , or as he conceives ; but this is a sandy foundation , and deceiveth all the world . secondly , there is an experimental perswasion , grounded upon sight and feeling of the spirit of truth , ruling king within him ; and this is the rock that will never fayl . qu. but did not the apostles and christ take texts of scripture , and expound them , as philip did to the eunuch , and christ from the 61 esay ? an. they did not preach and expound any text customarily , as the parish gods do : but such particular scriptures as the oportune time and occasion served , to declare christ to be the lambe of god , or the grea● prophet which the father promised to send . so that all the scriptures of the ancient prophets , which they spake from , was only to make it appear that the messias was come : but they did not preach in setled parishes , forcing the people by the hand of the magistrate , to come and hear them , and give them a maintenance for so doing , under pain of punishment ; the scriptures knowes no such custome or way to be used : therefore whosoever lives in such a practise , denies the scripture , and are enemies to jesus christ . but now if any one take scriptures , that speak of the spirits ruling in flesh , and so proves the truth of the scripture by his own testimony or witnesse within himselfe ; this may be done , but for any other way of expounding scripture i know none , neither will , nor doth the scripture warrant any other , but what advances the spirit and throws down the flesh , by the speakers own experience . qu. but may not the powers of a land compell their people , some to preach , and others to hear scriptures expounded as the manner is in england ? an. i answer , that power that compels is the little horne , or dragon , wheresoever it sits ; and that expounding is a flat denial of those scriptures , and treason against the spirit , liberty is to be given to every one in the case for the kingdome of christ hath an interest herein . lands and kingdoms are most commonly governed more by the wisdome of the flesh , then of the spirit : and why ? because the spirit gave that power into the hand of flesh for a certain time , and when the flesh is judged for his action , the lord wil condemn him for his unrighteous , cruell self-seeking and oppressing government over his lambs and sheep . the powers of the land punished christ and his apostles for holding forth their testimony of the father which was within them ; but they did not compell any to hear them , or to follow them : it is an ●asyer thing for magistrates to be breaking forth against such as speak from a pure testimony , then against such as speak from imaginary studies of the flesh , both in regard of the powers of the flesh within them , blinding their eyes , and because of so many envious spirits against truth , that will be flattering the magistrate , and telling him tales of slander on purpose to incense him against the sincere hearted in the land , because they hate them , through ignorance that is in them ; not knowing the majesty of the lord that is in his serva●ts , whom they despise . qu. what must the powers of a land doe then in the matters of religion , as they call it ? an. first , they must suffer every one that will quietly to keepe the record in their houses , or to rerd it , or speak of it one to another , and they that find their own experience to suite therewith , speaking from a pure testimony , and walkes in all acts of righteousnesse towards his fellow creatures . it is the charge which the father hath put into the hand of the magistrate , to protect these from their oppression of unreasonable men . secondly , if any man walk unrighteously towards his fellow creature in civil matters : the powers of a land must punish him , according to the nature of his offence , and so to be a terror to all unrighteousnesse . qu. but what if the powers of a land command some of their people to hold forth the scriptures to the rest , and they be willing to obey ? an. if they doe , they can command their servants only to read them , and to such people as are willing to hear them read , but they cannot command their servants to spend constructions thereupon , neither can they force the people to come to hear those constructions ; but must leave both parties at liberty : neither can they force the people to give the tenths of their increase , for a yearly maintenance to those servants : neither can those servants say , we speake truthes , and what differs from our constructions are errors ; and so call upon the magistrate their master , to punish such , whom they brand for hereticks ; for all these things denie the scriptures : and is contrary to the spirit of the father : and doe tie his hands , and hinder the setting up of pure service , and sow emnity to the fathers own way of teaching . they say , i deny father , son and holy ghost , but wherefore they raise such a scandall i cannot tell ; yet hereof i shall give this accompt . qu. what is father , son and holy-ghost ? answ . these are three names given to the one spirit ; as first , the father , he is the spirit reason ; out of whom the creation of heaven and earth , with every branch of it proceeded . the spirit in whom all things lay before there was any manifestation appeared visible : and this is called the siery orbe , or spirit of burning , that will trie all mens works , of what nature they be . secondly , the son is the light and declaration of the father , to the creation , after it was come forth : and here first note , that every creature in its place , and stature , is a son to the father ; because every single creature doe demonstrate his maker to the view of his fellow creature , every one as a candlestick , holding forth the father by the light that is in it self , for indeed the light that is in it , is the father himself , and the father shewes forth himself to the creation : by every particular parcell of the creation , but these are but darke or weake shining suns , suns over which the clouds are much spread but now perfect man , is the son of the father , in perfect glory , for when the father rules and shines in him bodily , then he can declare the father by all his senses , to the c●eation , which no other creature can doe but he . therfore man is called the supream creature , and he can call the spirit , lord ; because he sees and heares , feels , smels and tastes , that he who is the spirit of gentlenesse , uniting all together in love , and sweet compliancie , doth governe the whole creation , and subjects all the flesh under him , and makes it serviceable . now tha● man that is not humble and subject to the spirit his maker , he is a sun und●r a dark eclipse ; he hath the forme of the son indeed that hath no ●rightnesse in him , he is not the well belo●ed son . so you see here is the father and the son both in one person and spirit . now thirdly , the holy ghost is a man in whom the father dwels bodily , which is , e●manuel , god with us , and in and by whom the father doth manifest his power in do●ng great works . and he is said to be holy , ●ecause the darknesse of the flesh is subdued ●nder the feet of the spirit , and the spirit ●ules in flesh over all his enemies . and he is called , the go-host , or the ●rength of heaven ; living and walking in ●esh as an host or army of men , are called , the ●rength of a land , and going up and down or the defence of the land , against all ene●ies ; so i say , perfect man hath the strength ●f the father dwelling bodily in him . and ●ne man thus drawne up , is as an hoste of ●en , or a strong army , or a go-host , going ●r travelling among enemies , and subduing ●hem under his feet , by the power of the ●pirit that is in him . and thus did the man jesus christ , tread ●ll enemies powerfully under foot , and ●ranke not , he was a go-host , or a traveling army of mighty strength , which way sover he went ; the spirit dwelt in him without measure . and the particular saints likewise , as they are drawn up into the father they have this tearme given them , that on shall chase a hundred , and a hundred put t● thousand to flight ; this declares they a● go-hosts , or armies of mighty strength . now he that sins against the father or the the son , in the former sense of son-ship ● i said ▪ shall be forgiven , and here he speak● of creatures one trespassing against anothe● and in so doing sins against the father , the is , the light in them . and here flesh m● possibly walke in wayes of opposition to the father , as he shines forth in creatures , or ● he shines forth out of man weakly ; but ● that sins against that body in whom the f●ther dwels bodily , shall not be forgiven . a man may sin against other sons and ● forgiven ; but he that sins against this bel●ved son , this holy ghost , this strength ● the father , shall never be forgiven . by the word , he , or whosoever doth sin● is not meant here the creature man , but the man of sin , or powerfull serpent within the flesh : for this strong wicked man fights against the strength of heaven , this would n● have the spirit to dwel in flesh bodily ; & why because he himself would dwel there , & wou●● have the spirit to be under his proud feet therefore there is an irreconcilable difference between the man of sin , the serpent , and the man of righteousnes the spirit , both striving to dwell in man , but the spirit will prove the stronger . qu. but if it must only be the cursed one in me that shal be destroyed , i le live as i list , i shal be saved ? an. know this , that this body of sin and the flesh is so nearly wrapped each in other , that before the spirit hath parted them , thou shalt roar in bitternesse and wish thou hadst never been borne ; and the more familiarity thou hast had with thy cursed lust , the sharper will thy torments be ; the found●r cannot burn away the drosse , but must burn the gold too in the fire . qu. but if you take it spirit ; father , son and holy spirit , and leave the word ghost out , as to be a declaration of the father , as some say ? answ . then the spirit doth declare holy breathing , as when man was first made , his maker breathed into him the breath of life , and man became a living soul : so that the spirit in the man is , the life and breath of god in the man , and so a holy spirit . and in this sense likewise the man of sin , the powers of the curse in man seeke to de●troy the light , life and breathing of god in man ; but he must be destroyed under the feet of the spirit , who will dwell himself in his own house , which house is man . qu. but how came in that distinction of holy spirit , and of uncleane spirit ; which are phrases often used ? answ . before man rejected the spirit his maker , the spirit was his breath and life . and he lived in the spirit treading the objects of the creation under his feet in comparison , but after that man began to look after the objects of the earth , delighting himself to live upon or among fellow creatures more then the spirit . and so chose to himself another livelihood and protection , then his master ; then his breath or power that guided him , became mixed and turned uncleane . qu. vnfold your meaning in this a little more ? answ . the spirit made the flesh to be his house to dwell in , and set man in the midst of the creation , as a lord to govern the creature , which while he governed according to the light of his maker within him , he did al● in righteousnesse ; but when he fell off , and delighted to follow the lusts of his eye , the lusts of his heart , and guidance of the flesh , then he governed al in unrighteousnesse , and so pulling death and curse upon himself , and upon the earth . for the spirit that made all creatures , did know that man as he was flesh , would be looking after fellow creatures , and take delight in the creation more then in the spirit of the creation ; who was his maker that dwelt within , and lay covered from the eyes of flesh . therefore reason the essentiall father , gave this law , that in that day , that man left off to own his maker that dwelt within him , and to suck delight from the creation , he should then die , or be cast into a condition to live below the spirit that is to live upon the creature , and not upon the spirit ; and the spirit would suffer himself thus for a time to be trod under foot , til the fulnesse of time came , that he would rise up like seed of wheat , from under those darke and heavy clods of fleshy earth , and so himself , the seed out of whom all things came would bruise the serpents head , that powerfull proves that was in flesh to looke after objects without him , rather then into the spirit within him . qu. why then you seeme to say , that the law which reason gives occasioned man to fall ? answ . very true , for if there had been no law , there had been no transgression , if there had beene no binding law of reason to require him to cleave only to his maker , and to eye and own him principally ; then he had not done evill though he had placed his delight in the objects of the earth , his fellow creatures . for note here , it is one thing to live in and upon the spirit , and another thing to fleight the spirit , and to live in and upon the creation , that came out or forth of the spirit . qu. i intreat you to tell me what you meane by the spirit ? answ . the spirit is the alone being of himself , that gave a being to whatsoever we see and hear , for whatsoever you see or hear , is but the breathings forth or declaration of an infinite being that was before them ; as the words of a mans mouth are the declaration of the spirit or power within ; and are created by the spirit , and so hold forth as a creature to the creation . and therefore the spirit is called , the father , the king , the mighty god or governor , jehovah , elohim , the lord , and the like . now he is called the lord , because he is the power that rules in and over the whole globe of heaven and earth , for they are all governed by this one spirit . qu. but is death and darknesse made by this one spirit likewise ? answ . the one spirit made light and drrknesse , as in the great body of night and day , so in the litle body man ; for that power of darknesse that dwels in humane flesh , and which leads the creature captive into complainings , and sorrow was made by the spirit ; by these words , in the day that thou eatest thereof , thou shalt die . as well as he made that power of light , liberty , and life ; by those words , live ; yea , i say , live . qu. i pray explaine this a little more ? an. after the spirit had made the creation , and mankinde to governe it . now reason would manifest himself to this creation by the works of his own hands , therefore let any man stand alone to the law of reason his maker , to see whether he would stick to the one spirit , and live in him , or cleave to the creatures , and live in them ; and man rejected the spirit , and cleaved to the creature ; and so by virtue of the law , cast himself under the power of death and darknesse , which was the curse , that reason inflicted . and thereupon the spirit within man being a prisoner to the flesh , or divell : as reason would have it so for a time , that when he comes to arise up in flesh , like a corne of wheat from under the clods of the earth : the creation may then come to know the spirit that is within it , is the mighty power , and that al the creation being rested upon , is still but weaknesse , and cannot give true rest , that so the father alone may be all in all . qu. what is the devill ? answ . the flesh of man within , and the objects of the creation without , is the divel ; under which the spirit within is for a tim● buried and lies silent ; and while man is subject to his flesh , or to the objects before him ▪ he is carried away prisoner under the powe● of darknesse ; for let him goe from creatur● to creature , all are too weake to worke hi● peace , or let him have all the desires of hi● flesh satisfied , even that delight brings pai● and sorrow , no true peace . qu. and why is the flesh of man within , a● objects without , called the devill . answ . because when it is king it leads the spirit of man into darknesse ; yea , into utter darknesse and sorrow far from light , li● and true peace ; for it drawes men to live u●on the creation , and to reject the spirit . the is that you call the serpent which tempte●adam . qu. how doe you mean , make it more clear ? answ . the flesh of man having lifted ● his hee le against the spirit within , which was his maker , seeks life and contentment , from objects without in the globe , not from the spirit reason that dwels within , and that holds altogether by the power . as for example ; covetous flesh delights in the enjoyment of riches or creatures ; pride of the flesh delights in the enjoyment of the sight of the eye , or inward delights placed upon visible objects . now the man lives in , and upon the creation , not in and upon the spirit in the creation ; and though he say that the father is his god , yet he lies , for he is led and ruled by the flesh , which is the devil , or father of lies which throwes the man into vexation and sorrow every foot , for if his covetousnesse , pride , and lusts be satisfied , he hath peace ; but this is the peace of the flesh , or devil ; and let his covetousnesse or pride be crost , and then he is filled with vexation ; which is hel or darknesse , even the torments of the flesh or devil . and the law of reason suffered the flesh thus to fall and to weary out himself in his own folly , that when the spirit is pleased to breake forth and manifest himself to rule in flesh , then man may see his wise flesh hath nothing that is good in al his selfish actings ; but that the spirit that brought it forth , is the mighty power . and when the fathers time is come to manifest himself to any one , he will then dispell the darknesse , which by his law he made , and will set the creature free from the bondage of that darknes , burne up all those thornes and briars that flesh hath brought to terrifie it self ; and will take up the creature into his own liberty and life ; and then the spirit shall be all in all : whereas the flesh generally living up on objects is all in all , or chiefe ruler in every man . qu. what is it to live in the spirit ? answ . when flesh is made to see , and to be subject to the spirit that brought it forth , and is guided by the light of reason and righteousnesse , that might tie power ruling it . and not led away like a bear by the nose , by every object before his eyes , which the flesh lusts after to enjoy , and places contentment in . they slander me , and say , i deny prayer : and to this i shall give this accompt . qu. what is prayer ? answ . prayer is of a threefold nature ; first , it is to pay the king of righteousnesse his due ; and that is for every man to act according to the-creation of a man , which is to righteously to all fellow creatures , he being the lord of the creatures . as first , to doe righteously to his own body , in taking food moderately , for the preservation of the health of it , and not to be excessive in drunkennesse and gluttony ; and not to give away to the unclean lusts of the flesh , which tends to the destruction of himself ; for if the spirit , reason , within a man let the flesh alone , and doth not govern and moderate it in righteousnesse , it will destroy it selfe in a short time : let the flesh walke in reasons law of moderation and righteousnesse , and it shall be preserved from heart breaking sorrows . secondly , act righteousnesse to all fellow creatures , till the ground according to reason ; use the labour of your cattell with reason ; follow your course of trading in righteousnesse , as reason requires ; doe to men and women , as you would have them doe to you ; and by so doing you shall live as reasonable creatures , you shall act according to the creation of a man , and so pay the king of righteousnesse his due ; for when you hold forth him in your conversation , to the view of others , you honour him , you glorifie his name , and give him thanks : and this is one part of prayer . qu. thus the heathen walked according to the light of nature , but christians must live above nature ? answ . then english christians are in a lower and worser condition , then the heathens , for they doe not so much . men that are guided by principles , of fair dealing void of deceit , knowes not this day how to live , but he will be cheated and cosoned ; and is this life of christians ( for all england is so called ) above the life of the heathens ? surely the life of the heathens shall rise up in judgement against you , from the greatest to the least . but let me tell you , that that man whosoever he be , that is not carefull to look into the light of his nature , and follow the rules of that light , to do as he would be don unto , shall never come to see the spirit , that made and that dwels in nature , which is the father of the whole creation . and if you know not him , then i pray tell me what god you worship or pray to ? but secondly , prayer lies in the reasonings of the heart , as thus : ask this question within thy selfe ; is covetousnesse the name of the lord , or the name of the flesh ? the answer within thee will be , it is the name of the flesh , not the name of the lord ; now if thou walke in covetousnesse , how can thou be said to honor the lord by thy words in prayer , when thou honorest the name of the flesh , in thy practise . and so is pride , is envy , is rash anger , is hypocrisie , is self-will , is unmercifull cruelty , is zeale without knowledge , is uncleannesse ; the name of the flesh , or the name of the lord ; thy owne heart will give answer , they be the name of the flesh , not the name of the lord , and thou lives in the practise and power of those lusts ; and gives the lord a few customary words , and thinks his service lies in them . i will have thee to know that the time is now breaking forth ; yea , it is began , that they that worship the father shall worship him in spirit and truth , and not in lip labor and custome , according to the imagination of flesh . qu. what is the name of the lord ? then i propound this question within thy heart . answ . the name of the lord , is love , joy , peace , meeknesse obedience , self-denial , chastafie , humility , mercifulnesse , reason . now he that is drawne up thus to reason within himself , and to see himself , this man is praying continually , and calling upon the name of the lord continually , whatsoever he doth , whatsoever he thinkes , which way soever he goes , he shall have still fresh occasions thus to be reasoning within himself ; and this reasoning will do two things . first , it will strike the heart dead ; when thou comest to see that for all thy praying in words , yet thou art at a losse , for thou honorest the name of the flesh in practise , and only worships the lord with wind , like the way of the world ; your servant sir ; when he could kill him in his heart : when these things comes home to thee , thou wilt be struck dead , and thy mouth be stopped ; and this is a great power that stops the rage of flesh . secondly , this way of prayer or calling upon the name of the lord will kill thy distempers as they arise , and wil keep thy heart in peace , this i know , if thou wilt beleeve anothers testimony , for now the name of the flesh is spied out , and the poyson of it killed ; for when once reason begins to enlighten thee , he will be thy keeper . the name of the lord likewise is hereby advanced ; first , within thy selfe , thou fearest and tremblest before him . secondly , outwardly thou art moved to act righteousnesse to others , from the savour of this sweet oyntment . now that man doth not live lesse or more in the practise of those two rules laid down ; did never pray in all his life , though he use the words of prayer every day . words and actions going together are the declaration of a sincere heart ; but words in prayer , without acting according to creation as the generall practise is , are declarations of hypocriticall and deceived flesh : let his profession be what it will be . therefore professors look to your selves , both priests and people , there is light broke out that will lay open the hipocrisie of your private actings to the view of the whole creation , and you shall not cover your shame , doe all you can . thus much for the second part in prayer . thirdly , prayer lies in words or utterance , but this is the remotest part of prayer . now words among men should be the declaration of the heart among men , but oftentimes they are not ; for men have good words many times in prayer , which they have got by tradition , which their hearts are strangers to ; and so they draw nigh god with their lips , but their hearts are removed : and this hypocriticall darknesse hath at this day overspread pulpit worship , and almost all family worship . but our god hath left us a remnant on earth , whose hearts wait upon him , or else we had been as s●dom , here in england before this day . quest . but when shall i use or speak words in prayer ? ans. when the power of the spirit within doth give words to the mouth to utter ; for he that speakes words before the lord , and not from his power , speakes he knowes not what , and his prayer is the vain babling of the heathen , that thinks to be heard , for their much speaking . qu. we all know that without the heart words of prayer are nothing , and there is no man that makes conscience of his wayes , dares speake , unlesse he feel his heart upright ? answ , this is the language in professors mouths , but they neither know nor practise their own words ; for let me tell you , and your heart shall bear witnesse , that i speake truly , that many times when you are put upon it to pray , as you call it , you find your self empty of words , now you will not wait upon the father till he give words of knowledge ; but the pride of the flesh will put you on , and force words out of your mouth though they appear ful of confusion to your selves , and likewise to the standers by : and tels you , what will others thinke of thee , if thou neglect to pray or preach as thou hast been accustomed ; and so shame of men within thee , puts thee upon speaking a multitude of confused words before the lord . but reason tels thee , when thou comes before the lord , let thy words be few and faithfull . qu. but must i use no words at all in prayer ? answ . i tell thee when the power within thee gives words to thy mouth to utter , then speak , and thou canst not but speak ; but he that speakes before the lord , whatsoever he be , learned , or unlearned , before he hath received power from on high , that man offers the sacrifice of a fool , not considering what he doth . well , thou hast now heard what prayer is , both in the heart , and in the mouth , and in the hand . these words shall not die , they are sincere milke which once a wearied soul did suck from the fathers owne breasts of love , and wherein he now walks , and finds true rest in the father ; they are words of truth and sobernesse . therfore though thou go on in thy customary way of praying words in the pulpit , and in families , yet know , that thou art left without excuse , and thou shalt be brought before the king , and condemned for thy hypocrisie , to the shame and torment of thy whole man . lastly , they say , i deny the ordinances of god , and that i live above all ordinances , which is my pride : hereunto i shall give this accompt . first , that i doe walke in the dayly practise of such ordinances of god , as reason and scriptures doe warrant . secondly , that the clergie and professors of england , in their publike worships doe practise their own inventions , which neither reason , nor scripture , doth warrant ; and yet they call them gods ordinances ; by which practise they are the men that deny god and christ , and turne the scriptures into a lie . first , then the ordinances of god , which reason and scripture doth warrant , and in which i dayly walke in , are these . first , i pray continually , calling upon the name of the lord , in the manner i declare before ; and for that search these scriptures , and let reason be judge . eccl. 5.1.2 . 1. cor. 14.15 . esay . 29.13 . psa. 66.18 . mat. 6.5.6 ▪ 2. cor. 13.5 . psal. 4.5 . act. 1.4.8 . psal. 52.9 . gal. 5.19.22 . secondly , i speak to others as accasion ● tendered , from the restimony within m●selfe , of what i have heard and seene and received from the father , and let reason b●●udge . act. 4.20 . 1 cor. 11.23 . act. 8.30 . ps. 51.12.13 . act. 2.14 . mat. 5.1 , &c. luke 4.21 . ioh● . 11 . thirdly , it is my endeavour and practise , to doe to others as i would have them do to me ; for this is to act according to the crea●ion of a man , the chief ordinance ; let reason be judge . mat. 7.12 . rom. 12.20 . mat. 25. ●5 . esay . 1.16.17 &c. 1 joh. 3.17 . rom. 14. ●0 . deut. 1.16 . esay . 33.15 , 16. fourthly , if i have knowledge , peace , or ●ny good , i rejoyce to see the father breath●ng forth love , in the strength i receive there ●rom : i am ready as occasion is tendred , to out forth my hand to refresh others , and ●ereby i give the father thanks . and if i want any of those refreshments my self , my heart frets not , but is quiet , and made to wait upon the father patiently , till he give me such things i want , in his own time . psa. 9.14 . act. 15.31 . luke 22.32 . psal. 123.2 . zeph. 3.8 . gal. 5.5 . esay . 8.17 . fiftly , i can , without grudging , suffer o●hers to walk to that measure of knowledge they have received , though it differ from mine ; yet holding forth my light with tendernesse to such as i see of meek spirits ; and can without rashnesse ( for i know what i speak ) condemne , where i see a heart lifted up in pride , waiting upon the father , til he destroy the serpent , and then make us all of one heart , and one spirit . rom. 12.10 . 1 peter 4.10 . psal. 37.7 . john . 7.34 . 1 cor. 6.2 . rom. 14.5.12 . sixtly , i doe and can breake bread , with any in whom i see but the least measure of the father rising up ; that is , i can eate and drinke with them in any house , where i me●t with them , speaking of the things of the father to them , and hearing them speak to me ; for this is to break bread , from house to house , in singlenesse of heart ; this is the communion of saints in that particular ; let reason judge . act. 2.46 . judg. 13.15 . gen. 18 4.5 . joh. 21.5 , &c. act. 16.34 . seventhly , for baptism , i have gon through the ordinance of dipping , which the letter of the scripture doth warrant , yet i doe not presse any one thereunto ; but bid every one to waite upon the father , till he teach and perswade , and then their submitting will b● found ; for i see now that it is not the materiall water , but the water of life ; that is the spirit , in which soules is to be dipped , and s● drawn up into the one spirit ▪ and all the● outward customes and formes are to cease and passe away . mat. 3.15.16 . act. 8.38 . jo● 3.22 , 23. 1 cor. 12.13 . joh. 4.21 , &c. 1 cor. 13. ● eightly , that sabbath which i observe , is the day of christ , wherein he is manifesting his power to save me from the curse ; & so my soul is continually breathing forth , what i receive from him . i feel his power , in this day of his power , subduing the powers of my flesh more and more under me , and fil●ing me with himself . in whom i rest , and ●ind sweet contentment ; and this is the anti●ipe of moses seventh day . heb. 4.3 . esay . 2. ●1 . psal. 110.3 . john 8.56 . revel. 19.6 . mat. 11.28 . they that will observe gods ordinances , must walk in the light of pure reason , or ●ccording to the command or example of reasons scripturs , in the very letter of them , ●ithout making inferences or constructions ; ●or he that gives liberty to do so , gives liber●y to alter the scriptures . but what i have declared here , and what practise , to me is the light of pure reason , ●ho is the judge of all ; and according to ●xample and command of scriptures in the ●etter ; therefore i owne the scripture and ordinances of god in the spiritual power of ●●em , letting them shine in their own luster ●ot mixing my own conjectures with them . now observe , those ordinances , which neither reason , nor scripture doth warrant , and which you walke in , calling them gods ordinances . first , you use words of prayer by custom , observing dayes , and times , and seasons , and places , whether ye have the power of prayer in you ; yea , or no ; witnesse your set formes , or the confusion that is in your extempore prayers ; read these scriptures , and let reason judge whether this be a service with the whole heart . gal. 4.10.11 . mat. 6.5 . lu. 18.10 . john 4.21 , &c. esay . 29.13 . secondly , you preach not occasionally from the testimony within your selves , but customarily from your imaginary studies , of what you have heard and read from others ▪ and make a trade of it , to get a living by ● but you say , you are commanded to preach because paul bid timothy to preach in season and out of season ; this doth not concern yo● to take up preaching to make it a trade prove your command within your self , o● else you have no warrant from the spirit s● to do , though you be learned in all the la●guages under the sun , if you run before yo● be sent . eze. 13.3 . jer. 23.21.30 , &c. jo● 10.12 . dan. 8.23 , &c , john 3.11 . micah . ● 11 , 12. thirdly , you use words of prayer , befo●● and after sermon , a custome the scriptures ownes not ; read the record , and let reason judge , whether you finde the power of prayer so customarily in you , or whether it be not covetousnes in you to get a temporal living that stirs you up to use this trade ; and grosse ignorance in the people to consent with you , and the vain babling of the heathens . mat. 5.1 . acts 2.14 . iohn 8 , &c. acts 13.9 . fourthly , your preaching is exposition of words and texts , a custome that christ and his apostles never used nor commanded ; indeed christ did expound the 61 of esay , but it was upon occasion , to give forth his testimony , that he was the messias , he made not a trade of it customarily to get a living by . mica . 3.5 . zacha. 13.4 , 5. act. 13.9 . act. 7.2 . acts. 21.40 . fifthly , you petition the magistrate to compel the people to come to hear you pray and preach , or if you doe not petition , yet your ancestors have done it : and you allow of such a compulsion , and never tell the magistrate of his evill in so doing . a forcing power , which christ and his apostles never practised ; indeed they did foretell the rising up of his power , which daniel calls the little horne . dan. 8.23 , 24.25 . luke 11.47 , 48. mat. 15.6 . luke 9.50.53 , &c. rev. 13.6 . rev. 17.2 . mat. 24.26 , 27. rom. 14.5.12 . sixtly , you call a parish ( which is so called and made for civil good sake ) a church , and all that lives within the boun of that parish , you say , are bound to maintain one of you , that stands up to teach them , what you have read and heard from others ; telling them , you speak from god , when your own soules knowes you lie ; for you speak other mens words not your own experience ; but your lyes now shall be covered no longer . nay , you say , if the people refuse to give you tithes , you tell the magistrate , it is his duty to force them , all which is not warrantable , neither from reason nor scripture . mica . 3.5 . ier. 23.21 . ezek. 13.7 . luke 9.54 , &c. heb. 7.12 . seventhly , you say and practise , that the first day of the week is the sabbath day , and so making use of the magistrates power , endeavour to compell the people to keep that day after the manner of the jewish tipe , meerly to uphold your own trade ; a practise which the writings of the new testament warrants not ; for the keeping of that first day , was not a forced businesse , but a voluntary act of love among themselves , having a ●ast of the day of christ , the antitipe of moses seventh day . iohn 20.19 . psal. 110.3 . esay 2.11 . eightly , you say and practise , that breaking bread and drinking wine in a mixed company , if they be al parishioners , al sitting either afraid or ashamed one of another in a slavish bondage , none to speake , but one of you , is the breaking of bread which the apostles did practise : but neither reason nor scripture doth warrant your practise , for it is a meer table gesture , eating and drinking in love and sweet communion one with another from house to house : read act. 2.46 . ier. 18.4 , 5. ninthly , you sprinkle children , and call that the baptisme of christ , a practise which there is not the least command or example in scripture to warrant ; yet you doe it , for it mightily deceives the people , and moves them to uphold your trade . acts 8.13 . 1 cor. 12.13 . tenthly , you assume the office of preaching the gospel , because you are bred up in humane learning , which the scriptures doth not countenanee in the least ; and while you doe it , you persecute the gospell it selfe , which is the lord , or spirit within ; and you teare in peeces the declarations of the gospel , which is the scriptures , by your various expositions , and so all you doe , is but to trouble the children , and to throw durt upon their food . moses a shepheard ; amos a fruit gatherer ; apostles fisher-men ; christ a carpenter ; such as the lord made preachers , not such as made themselves preachers , that had biggest purses . thus i have given a tast of my own practise , and if the priests , who say they own the the scriptures , and they say , i deny the scriptures and gods ordinances ; therefore let all men judge between us , whether is in the fault , and let truth hereafter be owned and practised . they that practise any way of worship which neither reason nor scripture warrants , do deny the scriptures . but the ministers of england , and such as follow them in the practise of praying , preaching ; sprinkling children , breaking bread , sabbaths , church societies , & ministers maintenance , as they practise in their customary way of performances , which they call gods ordinances ; hath neither reason nor scripture to warrant them . therefore you that call your selves ministers , are the men that deny the scriptures and gods ordinances , setting up your owne inferences and constructions above the scriptures , leaving the antient letter which the apostles and prophets writ , and set up a new moulded way of ordinances of your own framing , by inferences and conjectures . and by thus new moulding the scriptures , you deny god , and christ , the one spirit , from whence the scriptures were breathed . let the record be searched without drawing inferences from it , and let all judge . let us speak the scripture words , not force a meaning , least we speake contrary to the mind or spirit of them . well , all that i shall say , is this ; let all men cease spending constructions upon the scriptures , and leave the pure scriptures to shine in their own luster , not mixing imaginary inferences with them ; they were the declarations of truth in the prophets and apostles . and let us leave the pure teachings of the father in every man , to conjoyn themselves with those scriptures , and then there will be no jarring , but a sweet harmony of peace and love , betweene the experience of every man and those scriptures . finis . leave of your trade , yee proud priests then , and trouble not the spirit : by forcing sense , from the saints words , if ye would life inherit . let every one speak what he knowes , and utter what 's received : and let not any soul by you , hereafter be deceived . for you as traytors to our god , have stood to justify : that your constructions are all truths , and other lights a lie . your fleshy learning yee have own'd , as sound divine , and good : though you by that in ages still , have shed the childrens blood . but know yee now , the time is come , for truth to spread all over : and he will tread you down apace , and all your lies discover . leave off therefore i say , betimes , and stoope unto our god : if yee would life , and peace enjoy , with them that know the lord . poscript . if reason , king , doe rule in thee , there 's truth , and peace , and clemency : no rash distemper will there be , no filthy lusts , but chastitie . in all thy actions to behold , just dealing , love , as pure as gold . when reason rules in whole mankinde , nothing but peace , will all men finde : their hearts he makes both meeke , and kinde , and troublesome thoughts he throws behinde . for he is truth , and love , and peace , makes wars and lewdnesse for to cease . he makes no prisons for the poor , he doth condemne and judge the whore : he makes all men to sin no more , as they have done in times before ; but restores all to what hath beene , and heales the creature of his sin . and why doe men so clamor then , against this powerfull king in men . finis . the true knowledge of a mans owne selfe. written in french by monsieur du plessis, lord of plessie marly. *and truly translated into english by a.m.. mornay, philippe de, seigneur du plessis-marly, 1549-1623. 1602 approx. 169 kb of xml-encoded text transcribed from 130 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2008-09 (eebo-tcp phase 1). a07786 stc 18163 estc s103514 54532267 ocm 54532267 3672 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a07786) transcribed from: (early english books online ; image set 3672) images scanned from microfilm: (early english books, 1475-1640 ; 716:14, 2125:14c) the true knowledge of a mans owne selfe. written in french by monsieur du plessis, lord of plessie marly. *and truly translated into english by a.m.. mornay, philippe de, seigneur du plessis-marly, 1549-1623. xenophon. memorabilia. munday, anthony, 1553-1633. [22], 215, [23] p. printed by i.r. for william leake, at the signe of the greyhound in paules churchyard., london : 1602.. a.m. = anthony munday. signatures: a-l¹² (first and last leaves blank). printers' device on title page (mck. 341). includes "a dialogue of the providence of god, written in xenophon, his firste booke of the deeds and sayings of socrates" [i.e. the memorabilia]. bound and filmed following 6832.65. imperfect: tightly bound; copy at 2125:14c lacks a-b₇, and b₁₁; copy at 716:14 lacks l₁. reproductions of originals in: folger shakespeare library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the 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those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng soul -early works to 1800. man (theology) -early works to 1800. human physiology -religious aspects -early works to 1800. spiritual life -early works to 1800. 2005-12 tcp assigned for keying and markup 2006-04 spi global keyed and coded from proquest page images 2007-04 ali jakobson sampled and proofread 2007-04 ali jakobson text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion the true knowledge of a mans owne selfe . written in french by monsieur du plessis , lord of plessie marly . ❀ and truly translated into english by a. m. at london , printed by i. r. for william leake , at the signe of the grey-hound in paules churchyard . 1602. aduenturez et marchez auant . coat of arms or blazon to the right vvorshipfull , maister iohn swynnerton , esquire : and to the most vertuous gentlewoman his wife : all happines to them & theyrs in this life , and in the life to come hartilie wished . this excellent treatise , ( right worshipfull ) beeing written in the french tongue , by that honorable and learned gentleman , monsieur du plessis , appeareth by his owne words , to be doone for the reformation of a mightie atheist , who stood stifly against the knowledge of god , & verie deepe disgrace of religion by him dailie committed . in regard whereof , albeit hee had commended to him his learned labour of the truth of christian religion , ( able enough to stop the impious mouth of any blasphemer whatsoeuer : ) yet he was the rather induced this way to deale with him , because by laying open the knowledge of a mans owne selfe , and the seuerall admirable testimonies hee carrieth about with him , gods omnipotent glory might the more plainly be approoued , the immortalitie of the soule no way be able to be denied , nor the truth of gods religion & his prouidence be at any time doubted of . if wee looke vpon any curious picture drawne to the life : wee immediatly conceiue , that the same was the work of some rare and artificiall painter . if wee gaze vpon the goodly monuments and stately erected pallaces , full of arte , industry , & many exquisite perfections : wee presently apprehend , that some ingenious maister was the contriuer thereof , and that it proceeded from a skilfull workman . if discretion , in censuring of these and such like things , dooth so sway our oppinions : what can wee then say , when beholding the world , and attayning to the knowledge of wonderful thinges therein contained , but that perforce wee must confesse and acknowledge , an higher cause and especiall creator of them all ? let vs come then to microcosmus , to the little world man , and enter awhile but into this kinde of consideration . wee cannot be so absurd and blockish , but that we will graunt he had a beginning , a cause from whence he came , that it was not possible for him to make himselfe , but must needes come into the world by the help & meanes of some other . this very consideration , guides vs to acknowledge a father and mother , frō whose loynes we proceeded , & that from them wee had the benefit of life . arising thence by further gradations , wee attaine to intelligence of our predicessors , & iudge by them as of our selues : that they had an originall as we had , and were not the first men in the worlde , but ascending vp still from father to father , wee shall finde in the end one father of vs all , & that from him we had our first beginning . concerning that first father of vs all , hee must also descend of one , or el●e bee eternall , or come of some matter like to god , or at the least be god himselfe . which because he could not be , hee must needes haue some beginning , & be borne after some other sort , then they that did descend of him : wherein what can wee otherwise say , but that the creator of the whole world must needes be his father ? from this beginning wee can climbe no higher , but there of necessity must stay & conclude : that this first creator of nature was without beginning , and because we shall else haue no place to rest at , confesse him to be infinite and eternall . thus the creature leades vs to finde out the creator , and proceeding from one essence to another , attaines at last to the first essence , endlesse & euerlasting , as the spring and originall of all in generall , to wit , the almightie and omnipotent great god. hauing thus attained to the knowledge of god by the creature , let vs nowe proceede to learne to know what the creature is : which beeing the whole scope and argument of the treatise following , i will leaue the whole case to be resolued thereby , as beeing therein handled at full and very learnedly . now my humble sute vnto your worship is , that in regarde of some breach of promise , concerning my paradox apologie , which long since you should haue had , but that the troubles of the time , & misinterpretation of the worke by some in authoritie , was the only cause why it went not forward : that you would please to accept of this excellent labour , not as in discharge of that former debt , because it being againe restored me , shall shortly come to aunswer for it selfe , but rather to looke with the more fauourable regard on this , first for the honorable frenchmans sake , whose workes doe carry no meane commendation through the vvorlde : and next , for the vnfained affection i beare you , deuoting my best abilities of studie to your kinde patronage , so please you but to grace them with fauourable acceptance . the treatise against atheisme , written by the same author , to the same person , and annexed to this learned labour of his , beeing likewise so lately come to my handes , i will ( by gods assistance ) finish with what expedition i may , and entitle it to the kinde entertayner of this former , as beeing a booke most needfull for these times , wherein neuer enough can be sayde or written of that argument , so mightie is the multitude of blasphemous atheists , and so dangerous their proceedings to gods high dishonour . i am loth to be troublesome by tediousnes to your worship , because to the wise and iuditiall , i know a word is sufficient : the worke , my selfe , and what i can beside , i prostrate to your gentle interpretation , wishing to you , the vertuous gentlewoman your wife , & hopefull issue , all those hapepie blessings that this worlde can or may affoord , & after the finishing of this frail-terrestriall pilgrimage , a full measure of eternall tranquilitie in the land of the liuing . your vvorships in all trunesse of affection , an : mundy . to the reader . by the iudgement of the best and learnedst philosophers , as also by some apparant proofe in our owne selues , wee finde , that our affection or desire after any thing , is a quality proper & peculier to the soule : for from it onely are our affections deriued , and thereby are we led to the prosecution of whatsoeuer we can most couet . now , all our longings and desirous appetites , are not euermore for the best , albeit in our fraile iudgements it may carry a wel seeming likelyhoode : but too often we finde it by wofull experience ▪ that we haue no greater enemies then our owne affections , nor fall into heauier daungers , then those we are led to by our owne wilfull follies . to runne into particularities of our seuerall appetencies , as some after honour , others after riches , others after temporarie glory or applause , and others after vaine & friuolous pleasures : would require a larger discourse then this whereto i am limitted , and i should but follow the olde track of custome , which almost is handled in euery tractate . yet we find the nice natures of some to be so scrupulous , that when the liuer-veine of theyr corrupted opinions is but toucht a little , not launced or let blood for the better safety of their health : they fall into such extraordinarie fits , or rather frenzies , that no men are more condemned , then they that can soonest cure them , nor worse entreated , then such as best loue them . and what is the maine impediment in those teachie humorists , but only a mighty assurance and ouer-weening of their own knowledge , and skilfull reach in all thinges whatsouer ? whereas if theyr capacity of knowledge were brought to the true touch indeede , it would euidently appeare that they know nothing at all , at least not what they ought to know , and would best of all become them to haue knovvledge of . the ambitious man pretends to know what honour & height of dignity is ; yet findes his knowledge to be meere ignorance , vvhen the miserable downfall from his expectation , teacheth him ( too late ) that a meane estate had beene much better . the greedy scraping money-monger perswades himselfe , that his knowledge in managing of worldly commodities , and battering for best aduantage by bargayning , is as much as is needfull and necessarie for him to be acquainted withall , and that , that is the onely reall substance of knowledge indeede : but when he finds by som crosse & change of the world , as either losse at sea abroade , rapine of theeues at home , or some other casualtie ( vvhereof there vvanteth no aboundance ) that this vvorldlie knowledge is indeede but witlesse folly , then hee can cry out with the philosopher , that hee had much witte , but no knovvledge . the like might be said of the proude , enuious , wanton , epicure , &c. all of them coueting no other kinde of knowledge , but what best fitteth & agreeth with their sensuall appetites ; to whom i aunswer with that learned father saint ambrose ; that it had beene much better for them not to haue knowne at all , except they had attayned to true knowledge indeede . seneca tells vs , that the looking glasse was first made & inuented , for a man to come to the easier knovvledge of himselfe thereby . nowe albeit we may gather somwhat concerning our selues , when we view our faces , proportion and the bodies liniaments therein : yet socrates reached to a greater matter , and applied this beholding of our selues in a glasse , to an euident enstruction of life and good behauiour . for , he would very often aduise his schollers and follovvers , to make a continuall vse of looking themselues in a glasse , to the end , that he who perceaued his shape to be comly and well beautified , might thereby learne to shunne all turpitude in manners , which would much deforme and blemish so goodly an appearance . moreouer , hee gaue them this further admonition , that vvhen any one did discern by the glasse , some want eyther of apt forme or comlines in himselfe , or any other impediment vvhich hee thought to be defectiue : that his labour and care should be the more industriously applyed , to recompence the lack of his outward wants and imperfections , with the mindes inward vertues & more splendant graces . contrariwise , if the outward shape appeared angell-like & goodly : to make the inward part thereto as beautifull in resemblance , by auoyding all occasions that may deforme it . vpon consideration ( gentle reader ) of that which hath been before alleaged , happening so vvell on this excellent treatise , vvritten in french by monsieur du plessis , an honorable gentleman of the kings counsell , and gouernour of his crovvne and kingdome of nauarre , being entituled , the true knowledge of a mans owne selfe , and therfore may the more aptly be compared to a glasse , that guides a man to the knowledge of himself : i was the more desirous to bestow translation on it , that it might passe abroade to generall benefit . and so much the rather was i thereto induced , because this glasse hath a vvonderous difference from the other , which but deliuer our outward shape and semblance onely ; for this discouers the inward parts of the bodie , from the very houre of conception , to the latest minute of life , vvith the manner of nourishing , encreasing and grovving to perfection , and how the body naturally liueth by his power & organes , with euery sence , nerue and faculty thereto belonging ; likewise how the soule hath her being in the body , approouing the dignitie and immortalitie thereof . my humble sute to thee , in requitall of my labour , and the inestimable benefitte thou mayst gaine heereby : is , that thou wouldst reade it with reuerence and discretion , as a woorke not meete for euery immodest iudgment . let thy reuerence be to god , who hath so miraculously wrought for thee , and bestowed so many blessings on thee in nature . let thy discretion guide thee step by step , to a true and perfect knovvledge of thy selfe , by shunning those corruptions and vices that blemish & vvrong nature , and embracing those excellent prescriptions heerein inserted , to preserue thee in a most tranquile & happy condition . last of all , for him that first in french vvrote it , and my selfe that haue made it apt for thee in english : we will refer our selues together to thine ovvne construction , beeing loath to conceaue so vnkindlie of thee , as for a good turne to looke for any other then kindnes at the least , which if thou canst affoord vs , it is all we desire , and in trueth no lesse then wee haue well deserued . thine , a. m. errata . for dogs , read drugs . page , 1. line 6. for genues , read gennes . pa. 34. li. 11. for intestiues ▪ read intestines . pa. 52. li. 2. for he , read the. page 53. line . 20. for cerkitude , read certitude . page . 96. the true knovvledge of a mans owne selfe . if great & excellent spirits , tooke delight to know and vnderstand the nature of all kindes of beastes , trees , hearbes , dogges , & other things , vvhich god by his power created , by his wisedom gouernes & maintaineth , and in his liberal bounty hath ordained to our vse : surely , vvith farre greater reason , vvee ought to take some paines to haue knovvledge of our own selues . the knovvledge of a mans owne selfe , auaileth , not onely for preseruation of the bodies health , but likewise to moderate the vehemēcie of inordinate affections , which hinder and impeach the health of iudgement . and , although it bee a matter indeed very hard to expresse , in regard of the excellencie & inexplicable maiestie therein consisting , agreeing with him that said , excellent actions are of great difficultie : yet , for the profit and pleasure which may be gathered thereby , my good will shall stretch foorth her vttermost abilitie . our neerest way then to attaine this intelligence , is in speaking first of our chiefe & principall part , namely the soule . the soule is a substance simple , hauing continuall agitation in the naturall bodie , possessed of parts capable to the actions thereof , and albeit ( of herselfe ) shee haue powers and perfections : yet it is so , that while shee abideth within the bodie , shee hath no vse vvithout her organes , and those parts of the bodie that doe agree with her actions . it remayneth therefore to know what vertues are in the soule ; in what parts of the body she performes her actions ; by vvhat meanes ; & how her vertues are extended ; with the full effects of her strength . the phylosopher numbers fiue seuerall powers in the soule , which are discerned by offices , organs and obiects , that is to say , those thinges whereon shee grounds her action . the first of these powers or perfections , is called vegetatiue , which by the meanes of such thinges as doe preserue her , ( namely , ayre , eating and drinking , sleeping and watching , rest and motion , euacuation of superfluities , and the affections of the hart nourishing the bodie , ) doe giue increase , and power to beget . nourishment is made by the vertue of naturall heate , which conuerts the meat & drink into the substaunce of him that takes it . the organes & instruments which haue vse of this power in operation , are those parts of the body appointed to receiue , change , and transport our foode : as are the mouth , the pipe or passage of the throate , the ventricle , the liuer , and the veines , which doe conuey the blood . howbeit , all the bodies parts doe serue to make nourishment , & conuert the seuerall aliments or sustenaunce into their substaunce : whereupon one vvell saith , that each part hath his peculiar power , to receiue , retaine , alter , and expell . the maner how the body is nourished , is necessary to be known ▪ as well in regarde of health , as also behauiour , which makes mee the more willing to describe it , for all mens easier apprehension . when the stomacke or ventricle hath receiued the foode , it locks it vp afterward to heate & conuert it into a kind of white matter , which beeing so changed ( according to his qualities ) discends by degrees into the guts and bowels , certaine veines wherof doe sucke and draw the very purest & best substaunce , and so do cary it to the liuer . when it is grosse & superfluous , it discends into the nether guttes , but when it is elaborate and refined by the liuer , then doth it make some ample distribution . for , the chollerick humour , in the greatest part is with-drawne , & receiued into a little pursse , cōmonly called the purse of the gaule . mellancholie , which is the very grossest and most earthy bloode , is sent into the spleene . the part cold & dry , cōmonly called fleame , is dispersed by diuers proportions into the veines , according to the oppinion of many , the very best whereof the kidneies doe drawe to them for theyr nourishment , and the rest is caried by vessels attending on the bladder , whereof vrine is made in that part . what else remaineth of this masse or substance , is transported to the hart , where the right ventricle thereof receiues and purifies it , to the ende it may bee conuenable and fit for nourishment . moreouer , one part of the bloode so receiued into the right ventricle of the hart , is deriued vnto the left ventricle , & conuerted into the spirits vitall : so called , because by them the life & natural heate of the bodie is preserued , and so are the animall spirits of the braine made , which are the instruments of moouing and vnderstanding , and of those noble actions that conduct our life . againe , from thys right ventricle of the hart , is the blood distilled into the veines , and from them an apposition & commutation of them , is conuayed into our substance . there are three seuerall digestions made , onely to perfect thys nourishment : the first is in the ventricle , which vulgarly is called the stomack , whē the food is conuerted into matter dry and white : the second is in the liuer , where the said matter is altered , & takes a kind of red colour : the third is in the veines , where this matter ( already cōuerted red , and made blood ) is purified , thinned , and heated , by the vertue and warmth of those spirits which are in the arteries , & ( as the nature of sweat ) doe passe ouer the heads of those arteries , and subtilly is mingled with the blood of the veines . heerein truly nature gaue vs the lawe & example of communicating our graces , gyfts , and perfections , from one to another , for the arteries , which are the pypes appoynted for carriage of the spirits , where the finest & perfectest blood ( regularlie placed vnder the veines , by poares & little holes almost imperceptible ) doe make cōmunitie of their spirits with the veines , to the end that the bloode of those veines most corsiue and cold , might be heated , altered , & subtiled by the meanes of those spirits : in recompence of which benefit , the veines doe impart theyr blood to the arteries , to moisten and temper theyr spyrites , which ( without thys helpe ) would be verie dry , burning , and too hote . the like argument deriued from nature , vseth s. paule , 1 , cor. 12. cōferring the offices of the bodies members , the vtilitie , dignitie and cōmunication of them , with the spirituall graces , which god hath distributed to euerie one perticulerly , to make a cōplete body , & an intire church ( as it were , ) the place is well worth the noting . wee commonly say , that the hurte or defect of the first digestion , cannot be corrected & repaired by the other : euen so , when the ventricle dooth not iustlie performe his dutie , the matter which remayneth ouer-rawe or cruded , can neuer ingender good blood . therefore , such as giue not due leysure to theyr stomack to make digestion , doe fill their bodies with hurtful humours , abating and weakening the vertue of theyr stomacke , and likewise of theyr liuer : whence groweth palsies , trembling or shaking of the members , age hastened sooner thē should be , with blisters and bleanes , which deforme and much mis-shape the bodie . yet is not this all the inconuenience & hurt that ensues heereby , for if the blood be impure , the spirits made therof , cannot be cleere or noble , of which spirits , are vapours & fumes subtilly extracted & drawn frō the blood , of which spirits are begotten and heated the left ventricle of the hart , & made like industrious & liuelie sparkles , to giue heat and vertue to the parts of nature , as both proffer and produce theyr actions . these sparkles haue been ( by reason of their dignitie & excellence ) in so great admiration , that diuers entred rashly into this errour , that those spirits were the substance of the soule : then the impure blood , badly digested , grosse and disorderly concocted can neuer be made spirites , nor by ouergrosse and impure spirits , can be doone anie noble actions , neyther can the soule be freelie exercised in her offices , onely through theyr most harmefull hinderances . for we see those men that are giuen to intemperancie , be commonlie sleepie , dull , of slender capacitie , not able any long while to contemplate , retaine , well conferre , or vnderstand the order , discourse , causes and effects of thinges , neyther what conuenaunce or difference is among them : nor can they promptly or expeditiously apprehend and iudge the benefite or harme , which ensueth on any thing taken in hand , so great is the intemperance of the mouth . heraclitus the ephesian , by impuritie of his feeding , became full of the dropsie . salomon saith , that more perish by the intemperance of the mouth , then by the sword . hipocrates numbers sixe things , which hee calls not naturall in vs , because they are no parts at all or members of the body , yet necessarie notwithstanding to maintain life : which are ayre , eating & drinking , sleep and watchfulnes , motion & rest , euacuation of superfluities , and the affections of the hart . hee giues a rule whereby to know those things profitable for the bodie , as also the manner & order howe to vse them . first ( saith hee ) labour and moderate exercise of the body , meat , drink & sleep , all these things are to bee vsed in a meane . the benefite of the first , is , that by moderate labor , naturall heat is excited and mooued , superfluities are consumed & expelled , which is a profitable thing before new viands be receiued . for euen as hot water by the fires side becomes coole , when cold water is mingled therewith : so is digestion hindered , when the stomacke is charged vvith fresh receite of foode , not staying till the former haue taken his due course . thys ought wee especially to auoyde , according to the rule which sayth : that the more vve nourish an impure bodie , the more we do offend & dangerously hurt it . those labours & exercises , which do cause great agitation of the armes & stomacke , are most agreeable for health : but care must bee had of ouer great stirring , as well of the bodie as of the minde , immediatly after refection is receiued , for then we should rest , or keep ourselues from immoderate moouing , because ( in that case ) the stomacke beeing too much stirred , it cannot intirely and fully make his digestion : for the little doore beneath in the stomacke , by thys ouer-hastie stirring , is opened , & therethrogh escapeth some matter vndigested , which fault ( as already vvee haue said ) cannot afterwarde againe repaire it selfe . the qualities , measure or quantities , the kindes or sorts of food , the time , and the place for taking them , the cōplexions both of them , and those that receiue them : ought also to be diligently cōsidered & weighed , but them we doe referre to the phisitions , who haue therin prescribed very learned rules . sleepe is necessarie for the preseruation of health , and then it best agreeth with the bodie , when the vapours and fumes ( both sweet and profitable ) of nourishment , beeing in the stomack , doe raise vp thēselues to the braine , slyding sweetly thorowe the ventricles of the braine , thickning and mingling them-selues vvith the braines naturall coldnes : for , in discending , they woulde hinder the course of the motiue and sensitiue spirits , and stop the conduits of vnderstanding , and those nerues vsuallie seruing for motion . nor doe i without iust cause terme these vapours to be sweet : for if they bee at any time too clammie , sharp , dul , or slow , they doe then wounde the braine , and engender apoplexies . this rest serues to recreate the powers of the soule , it moystens the braine to beget new spirits , and labours for perfecting the offices of the ventricle & liuer : all which thinges at full it performeth , because the hart ( therby ) reuocates & drawes his heat to him . for those mēbers which are farre off from the hart , do wexe cold by sleeping , as we may note in the hands , head and feete : wherefore it behoueth to couer those parts better in the time of rest & sleeping , then whē we are awake , busied , and labouring . this reuocation of heate and blood for the hart , works it selfe thus , the vapors being made cold by the braine , in discending , doe meete warme fumes cōming from the hart , wherevpon those vapours are chased to the exteriour parts , and so the heate of the hart more amply is augmented : wherof , the hart , by the arteries , like to a king , ( willing to assist & furnish thorowly the indigences & wants of the liuer , and the stomack ) makes his prouision and store of blood & heate , to help thē with supply in perfecting their concoctions , and offices of nature . and assuredlie , heerein we haue a liuelie example , of the well guiding , gouerning , & managing of a cōmonwealth : for the hart ( as prince and king ) enricheth & furnisheth him self in the time of peace and rest , ( commonlie called sleep ) to the end he may in needful time likewise , distribute to the liuer and stomacke , such spirits as are sufficient for their working , which spirits do helpe , further and fortefie the naturall heate . truely , the first and chiefest office of a prince or gouernour of any country , is , or ought to bee , that his subiects may liue in quiet , without vexation or trouble of incursions , and thefts of enemies . the second office , is , that he take order they haue victuals and prouision , for their nourishment and maintenaunce . and the third , is , that they should bee instructed in religion , honest actions , & other necessary artes , for maintenaunce of humaine societie . sleepe then is most necessarie , and serueth for euery one of these vertues in the soul , as in the office vegetatiue or nourishing , because it perfects digestion : and there is nothing more certaine , then that vncurable crudities doe come thorow lacke of rest & sleepe . for not onely by ouer-long watching , the food receiued cannot perfectly concoct it self , but likewise the vertue of the ventricle is feebled and vtterly ouer-throwne : as well through the charge & weight of the foode , as also that the nerues are made weake by the feeblenes of the braine , whence they proceede , and this debilitie is only caused by want of rest . it serues also in the power appetente : for the hart attracts his heate , and engenders great aboundance of spirits , which are alwaies the cleerer , the more the bloode is neate and purified . it profits likewise the power principal , which is the vertue intellectiue , for hee orders his actions by meanes of the spirits in the braine , which touch & mooue the nerues , as well sensitiue as motiue . adde wee heereto , that in sleepe , the substance of the braine is refreshed and moistened , which braine , ( by too great drynes , ) looseth his complexion , & the substaunce of the nerues cannot then wel performe their offices : iustly agreeing with the strings of a musicall instrument , which if they be too dry , or too moist , too slack , or too much extēded , they can yield no sounde of good accordance . this place admonisheth vs to speake of dreames and fantasies , which happen in the time of sleepe , and are nothing else but meere imaginations , that present themselues , vvhen the spirits ( which are the instruments of our cogitations ) leaue their orderly course , & confusedly and irregulerly moue themselues in the braine . there are diuers sorts of dreames , some being called common & vulgare , because that the causes are euident : as when in our sleepe , the images and shapes of things , which the day before haue exercised and frequented our cogitations , doe make a tender and offer of thēselues : as iudges do often reuolue on theyr law-cases : scholastical diuines , on theyr relations & vrgent examinations : carters cal on theyr horses : sheepheards on their sheepe , and so of others . sometimes the cause of dreames is within vs , as those dreames which agree with the humors abounding & working in vs , and these humors doe induce imaginations : as sometimes , by the great aboundance of phlegme beeing in the stomacke , a man dreams that he is swimming in a water : or by the weight & thicknes of humour in the stomacke or braine , a man thinkes he is crowded , or down-pressed in his sleepe . there be other sorts of dreames , which are many times predictions or fore-runners , of such things as are to ensue : but these dreames are not alwaies certaine , & they happē to persons , by reason of some speciall cōplexion or temprature remaining in them , or else by gyft of diuine perfection : as naturally some one is more enclined to poesie or musique , then another . many especiall examples haue beene noted , as namely the phisition of augustus , who dreamed that the tent belonging to the sayde prince , should be spoyled : whereof he aduertised the emperor , who immediatly did withdraw from thence , and soone after it hapned , that the enemy came & set vpon it , spoyling & destroying all that was in it . and cicero , who dreamed of octauius before hee knewe him , that hee should be the prince of that cōmonwealth . and a souldier at genues , who dreamed that hee should be deuoured by a serpent , and therefore , on the day he should haue bin shipt away thence amongst others , he hid himselfe in his house : where , by the inconuenience of a tumult , vvhich happened that day in the citty , he was slaine by a bullet , which came from a peece named a serpentine . there are other manner of dreames , which diuinely are sent to mē by inspirations , or announciations of angels : such as were the dreames of iacob , ioseph , daniell , and such like . such doe neuer happen vpon light affaires or occasions , but in cases of importance : as for the gouernment of gods church in kingdoms and common-weales , for order and obseruation therein to be kept : which kinde of dreames are alwaies certaine . there be others deuilish , as the dream of cassius , wherof valerius writeth . wee haue then spoken sufficiently ( for this time ) of the manner how we are nourished , which behooueth the more to be vnderstood , for our better preseruation frō intemperance : for when wee giue no leysure to nature , to make her concoctions and transmutations , the receptacles of the bodie doe fil themselues with hurtfull humors , which rotting within vs , doe engender very dangerous diseases : considering that the free and liberall course of the animall spirits , which are the chiefest and verie neerest instruments , or organes of our vnderstanding , are hindered by the colde fumes of the stomack , which thē doe mount vp into the braine . the augmentation of nourishmēt differs onlie , according to the time & quantitie of the creature , for there is a power , which in a certain time causeth in the creature a iust quantitie , according to his kinde : to wit , when it increaseth through all his dimēsions , as length , largenes , and thicknes in al parts , which works it selfe about fiue and twenty or thirty yeeres . in this time nature receiueth most substance by what shee takes , which shee looseth not by emptying her fumes & excrements , for then is the heate naturall in greatest force . galen saith , that after this iust quantity is confirmed in the creature , the action of nature growes to weaken , because the pipes & vessels of the body , wexe to bee more dry then before : but we say that it is the ordenaunce of god , who hath constituted and limitted to euery creature a tearme and date , vntill vvhich time hee should increase . euen as wee behold the flame of a lampe , to be nourished & maintained by som clammie drines which is in it : in like manner the bodie of any creature , hauing life and vnderstanding , hath som especial good humiditie , fat and ayrie , which commeth of the seede and essentiall beginning of the body , & disperseth it self throgh all the parts , wherein is carried this viuifying & celestiall heate , holding together , & still nourishing this heate , which humiditie once consumed , immediatly that heate is quenched . this humidity is ( by little and little ) vsed & perfected by this heate , and as the measure and proportion of this humiditie is diminished in vs , the naturall heate groweth to be the more weakened . and albeit that thys best and primitiue humiditie , be so maintayned and nourished , by that which wee take in eating & drinking day by day , yet whatsoeuer exceedeth , or goes beyond that iust substaunce , is held to bee most impure . like vnto wine , which while his first force & nature is intire , he wil very wel beare some small quantitie of water : but if often , & houre by houre it shal be so commixed , he will in the end loose all his strength . vpon the like termes standeth our life , for that which we take and receiue daily in substance , doth not so naturally nourish this viuifying heat , as the first and originall humidity . for note heereby how naturall death cōmeth , which aristotle sayth to be , when the heat naturall is extinct : that is to say , when the primitiue & originall humiditie ( pure and intire ) is consumed . death not naturall , hath many other causes , to weaken and impouerish this primitiue humiditie , vvhich is sweet , pure and temperate of it selfe : as by drunkennes , gourmandizing , immoderate lubricities , and other excesses of all sorts . great pitty then is it , that in respect our life is but short , and that day by day it attracts & gathers som diminishing ; that yet through our own barbarousnesse & inhumanities , ( worthily termed worse thē those of the cyclops ) we shold accellerate and hasten our end , onely by intemperance , and diuers extraordinary kinds of excesses . the augmentation is then made by the same organes , & by the same naturall heate that our nourishment is . generation hath his parts properly ordayned by nature , & may be thus defined . the power of engendering , is that wherby the creature is ( as it were ) remolded , and renewed for preseruation of his kinde : that is to say , of the common essentiall forme , beeing in manie distinct and singuler parts . the manner how the fruite is formed in the matrixe of a woman , is thus . when the matrix hath receiued the seede of man and woman together , first of all the matrix , like to a little ouen , ( moderatelie made warme ) doth dry & sweetly harden outwardly the two seedes together : and makes a thin skin about it , such as wee see about the hard shell of an egge , which skinne or membrane , is made to keep and continue the sayde seede , softly and sweetly boyling within it , only by aboundance of fine and subtile spirits , which naturally are in the same seede . this mēbrane , wherin the seede is kept and enclosed , is principally made of the womans seede , which is more soft , and lesse thicke or massie , because it is extended with more facilitie then the other . and not onely is thys membrane made to cōtaine the seede , but it is also for other vses beside : for thereon are placed and imposed infinite veines & arteries , to the end that by them the menstruall bloode might be caried , for the nouriture and encreasing of the fruite , which veines & arteries haue their originall , not only of the spermaticke vessels , that is to say , those which draw , prepare & carie this seed , but likewise of a great truncke or veine , planted and rooted on the liuer . this skinne is ( as it were ) folded and wrapt about the matrix , to the end the sayde matrixe might giue warmth to the fruite round about . there is in this wrapper or membrane , many small threds of veins or arteries , which spreading and extending themselues one among another , doe constitute and make two veines and two arteries , and in the midst of them a conduit . these veines and arteries , like rootes of fruite , beeing planted in the seede , doe make the nauil : where , by the first sixe dayes , nature cloatheth these stringes and threds of veines and arteries , and the seede softly boyleth in his folder . then about the seauenth day , when the nauill is formed , and these veines and arteries ioyned , through them is drawn the blood and spirits , & caried & mingled with the saide seede , for forming of the principall members . for in thys enuellopper there are diuers entries , like the entring into some little vault or seller , in which entries or concauities , they are conioyned together , & ( thorow those vaultes ) the little rootes doe attract blood and spirit . and while the seede thus heats & boileth , it is made like three litle bladders or purses , which are the places for the liuer , the hart , and braine . there is then drawn along by a veine proceeding from the nauil , some thicke bloode , as nourishment , vvhich thickens & shuts it selfe into the seede . the fore-said veine is forked , and alongst one of those braunches passeth this blood , and settles it selfe to a thicke substance : behold then how the liuer is formed . wee see by experience , that the liuer is nothing else but thickned blood , grown hard together , and this liuer hath many smal threds , which serue to attract , retaine , change and expell , according as vve haue before declared . alongst the other branch of this veine , is formed a gutte or passage , which soone after , carieth , contriueth and fasteneth the bowels or inwards , to the backe of the creature , and it is a vessell where-with to sustaine the veines , wherin prospereth the verie purest part of blood , in the smallest intestines or inwards , and so conueies it to the liuer . in like manner , alongst the same brāch , the stomack , the spleen , and the bowels are formed . so whē the liuer is perfected , he makes an assembly of the smallest veines , as of little rootes , and by their assembling is made a great veine on the vpper part of the liuer , which vaine produceth some high braunching foorth , whereof is formed diaphragma : to wit , a strange rounde muscle , lying ouerthwart the lower part of the breast , seperating the hart and lites from the stomacke , with the liuer and the spleene . and so is made a part of the bones belonging to the backe , and there be brāches which shoote out some-what lower , whereof is also formed the rest of the said back bones . the arteries dispersed from the nauill amongst the seede , doe tende toward the ridge of the back , & by little and little haue a place designed , for forming and engendring of h●e hart . these arteries doe drawe the hotest and most subtile bloode , whereof in the little purse ( therfore appointed ) is the hart engendered and formed : vvhich hart is a solide flesh , hard and thick , as is most conuenable for so very hott a member . the great plant or veine , extends & goes iust to the right ventricle of the hart , onely to carry and administer blood for his nourishment : and beneath this veine , ariseth or springs vp another vein , which carrieth the purified blood to the lites , made subtile and hote , onelie to nourish and keepe it warme . at the left ventricle of the hart ariseth a great arterie , which carrieth the spirits vitall , formed of blood by the heat of the hart , thorow all the body . and euen as by the braunches of thys great trunck of veines , the blood is conueyed thorowe all the bodies parts for nourishment thereof : so by the boughes or armes of this arterie , are the spyrits likewise caried thorowe all the bodie , to furnish it with vitall heate . and doubtlesse , the hart is the beginner of vitall heate , without which , the other members can not produce their actions , neither can theyr nourishment be dulie made . vnder this artery of the fore-said left ventricle , springs vp another arterie , which serues to carry the sweet ayre frō the lungs & lites to the hart , to refresh it : and likewise to recarry the ayre , beeing first made warme by the hart . so then , whē of these two ventricles of the hart , are those veins brought forth which doe intend to the lites : of the subtile bloode ( vvhich is transported by this veine of the right ventricle of the hart , ) is the lungs and lites formed and made , and so successiuely all the height of the body , is made by these arteries & veines , which are conueyers to the spirits and bloode , whereby nature fullie makes vp all her building . soone after , the brain , which is the place and seate for the very noblest functions and offices of nature , is formed in this manner . a great part of the seede with-drawes it self , & is receiued into the third little purse before specified , heereof is the braine cōposed , whereto is ioyned a couerture , hard and dry by force of naturall heate , like vnto a tile in a fornace , & that is the skul of the heade . so the braine is onely made of the seede , to receiue , conserue & change the spirits , which are the instruments and causes of voluntary moouing , and of vnderstanding : it behoueth then that it should not be made of vile or simple matter , but of the aboundance of seed , fullest of spirits . novve , euen as the veines are bredde in the liuer , and the arteries in the hart : so are the nerues in the braine , which are of the nature of the braine , viscuous , clammie and hard . nor are they holow , like the veines and arteries , but solid & massie : except those two that are called opticke , which doe cōuey the spirits of the braine into the sight of the eye . from the braine discends the marrowe in the chine of the backe , and there is great difference , between the marow of the other bones , and this heere spoken of : for the marrowe in the other bones is a superfluitie of nourishment , engendred of blood , ordained to norish and moisten the bones , but the marrow in the chine bone of the back , is engendered and made of the seede , appointed for producing of the nerues sensitiue and motiue . vvee may ( by that which hath been saide ) in some sort knowe the beginning and fashion of our humaine bodie . vvhile the fruite is in the wombe , it is nourished by blood , attracted at the nauil , because the fluxes ordinarie to women , do cease when they become great , and the infant drawes aboūdance of blood for his nourishment . the superfluous blood is deuided into three parts : of the very best & purest part , is the infant nourished in his mothers bellie : the other part lesse pure , is caried to the breasts , and conuerted into milke : the third and last part , like slime in the bottome of a marish , is discharged in the birth of the child . the times of the infants beeing in the wombe , are discerned in this sort : and the bodies of male chyldren , are euer more perfect then the female , for the seede whereof the male is made , is hotter then the other . the first sixe dayes after conception , the seede boileth , resolueth , and becommeth as an egge , making three little bladders or purses , as before wee haue declared . nine dayes following , is the attractions of blood , wherof are made the liuer and the hart : and twelue dayes after the afore-said sixe and nine dayes , is the liuer , the hart , and the braine to bee seene and discerned . then eyghteene dayes after , are the other members formed : these dayes nūbred together , are fortie and fiue , and then when the members are formed & discerned , the fruit begins to haue life , for it hath som feeling : wher vpon it is saide , that about the fiue and fortieth day , the soule is infused into the body . hipocrates giues a very good rule , speaking in this manner . the daies from the conception , to the perfection & intire forming of the members , beeing doubled , doe declare the time of the childs stirring : and those dayes trebled , doe shewe the day for his deliuerance . so then , if the infant haue his members and parts perfect the fiue & fortieth day , he will stir at ninetie dayes , & shal bee borne the ninth month . this rule is ordinarie in male chyldren , but the female tarie longer . it is as easie likewise to iudge , howe much the power vegetatiue is necessary , which preserues and maintaineth ( by his offices ) as vvell the whole frame , as the singuler parts there-to belonging : that is to say , by nourishing and augmenting , it maintaines the seueral parts , and by generation preserues and supplies the state of kind . euery one ought to know thys , & reuerence these gifts of god in nature , vsing them lawfully , and to the benefit of humaine societie : for it is no light offence , to be excessiue and dissolute in these thinges , wherein likewise if we keep not a meane and measure , there dooth ensue horrible paines , not onely temporal , but also eternall . indeede nature admonisheth vs to bee continent , and if shee woulde not bee deformed in the beginning , shee would haue no other power vsed in generation then is necessary : but we destroy al , by vaine lubricities , inconstant & inordinate meanes , decaying nature in her very selfe . ouer and beyonde this , the dilligence , arte and care , which nature appointeth to engender , preserue and perfect the infant in the wombe of his mother : aduiseth vs to preserue and bee respectiue of kind . it is then great inhumanitie , rage and furie , if one part do grow offensiue to another : for we see by the archetecture of nature , the fashion , the seate , the order and vse of euerie seuerall part , that there was an infinite power in the creator of thys frame and peece of workmanshippe , by so great wisedome or dayned and compassed , by vnexpressable goodnes liberally furnished , and prouided of all thinges for norishing & maintaining the same . doubtlesse , whosoeuer sees not & vnderstands these things , hath lost the light of true sence , and is more degenerate to humaine nature , thē nabuchadnezzer when hee became a bruite beast . and in truth , the order of these powers is worthy consideration : for ( as hath beene said ) the power to nourish , maintaines the distinct and singuler parts : the power of augmentation , giues them a iust quantitie , that is to say , greatnes , largenes and thicknes : the power to engender , preserues & supplies kinde . i say ( in repeating it againe ) that this order cleerly shews vs , that there is an eternall god , who by his infinite power created these natures , & by his incōprehensible vvisedom assigned thē theyr offices , and seperated theyr effects , as we may behold that euery one begetteth a thing like to himselfe . for these kindes are guarded in their cerkitude , and by a certaine law and maner are these liuing creatures produced : and not confusedly ( without counsell ) mingled & confounded in their kindes . we should consider and acknowledge god in nature reuerently , we should esteeme the actions of nourishing , giuing increase , and supplying by generation , as diuine gifts and graces , the abuse whereof is punished by most horrible paines . vve see drunkennes , licorish feeding , & grosse gurmandizing , to bee the causes of murders , circumuentions in iudgement , trades , traffiques and merchandises , of beggeries , and miserable ruine of goods and lands , of wretched diseases and sicknesses , as well corporall as spirituall . as for lubricities and immoderate thefts , we see the euils and inconueniences ensuing thereby , to be great , & in greater persons then one woulde wish to see it : wherat those of better vnderstanding receiue no mean discontentment . the second power of the soule , is called sensitiue , it is that wherby wee discerne our seuerall actions , and it is an excellent and necessarie benefite to man : not only to search and seeke after his liuing , & a certaine place wherin to confine himselfe ; but likewise for many other offices requisite in humane societie . thys power is deuided into sences exteriour & interiour . the sences exteriour are fiue , namely sight , hearing , tasting , sent or smelling , and touching , & these fiue sences are discerned by theyr offices , seates or organes . sight is the sence whereby vvee beholde colours and the light , which things are propper obiects to the sayd power : and this perception is wrought by the meanes of certaine spirits , comming from the braine by the optick nerues , into the apple of the eye , wherein there is a christaline humour , which receiues ( as by a glasse or mirrour ) the kindes & lusters of colours , and likewise of the light . we gather also hereby , the greatnes , figure , number , motion & position of bodies , yet not singulerly and properly so , but likewise these things are known with and by helpe of the other sences . aristotle beeing demaunded , considering we haue two eyes , wherfore all thinges which we behold , do not seem double to vs ? the aunswere he made thereto was thus . that because the nerues of the eye , are seated betweene the place of their originall , and the eye , where they meete together like the forke of a tree , therfore the spirits vnited there together , doe make the obiect seeme but one thing onely . the interiour organs then of this power , are the spirits assigned to that office , and they are transported by the opticke nerues into the eye , whereof the exteriour is the eye . this power serues vs to knowe the heauens , & they moue vs to vnderstand , the power and wisedom of so great a god : to know also the elemēts , and them seuerallie in their natures , to the end we might make election of the fairest , and leaue the deformed . in sooth , there would appeare , no great difference betweene life and death , if we shold haue perpetuall darknesse : what a wonderful blessednesse then is it , and more then our frayle thoughts can stretch vnto , that god hath giuen vs this gift , namely , the light ? plato saith , that our eyes are giuen vs , to instruct vs in the knowledge of god , whē we behold the cleerenes of heauen , with his reguler and ordinarie motions : for this admonisheth vs ( whether wee will or no ) of the builder and maker of the world , of his great power , wisedom , & counsell , and of the admirable and eternall light , whereof we shall haue ioy after this mortall life . this power hath his seate in the humour christaline , shut vnder the bal of the eye , which humour shineth of his owne nature : and the nerues thereto deputed , doe carrie the spyrits , which attain to the boule of the cirkle , that shewes it self in the eyes to be of diuers colours . these spirits thē giue life to the eye , and are as a little flame , resembling the celestiall bright beame , and giueth strength & power to see . the names , the matter , the qualities , & the seat of the balls and humours of this member , wee leaue vnto the phisicall anatomists : but properly and peculierly , by this sence wee apprehend the light & colours , for , as aristotle sayth , the eye can see nothing , but onely by his colour , which colour is the qualitie of a commixed body , participating of the light . one demaunds , how those things offered & apprehēded by the eye , or whether so euer it addresseth it selfe , are thereby perceiued ? the common aunswere is , the light beeing in the colour of the thing seene , spreads and extends his beames thorow the ayre , and thys light formes an image in the eye , as in a mirrour , because that the beame when it findes the eye , redoubles if self & gathers together , & so the image is made : as wee shall see the sun beame , entring by a creuise or crannie into an obscure place , when it settles it selfe vpon any hard thing ▪ as on a wall , it engrosseth & redoubles it selfe , as is very easie to be noted . if the light bee ouer violent , it may hurt and offende the eye , as wee may see by the flash of lightning : and any colour that is too excellent , cannot suddenlie and perfectly be discerned , but it raiseth some debilitie in the sight , as we may see likewise by snowe : but questionlesse , the whole nature of the light is full of meruailes , and can neyther be perfectly explicated , nor sufficientlie vnderstood . the kinds or images of whatsoeuer colours , are not perceiued at all , but onely by the means of the aire , or the water , as we may note , when one offers a thing too neer vnto the eye , then the beholder doth not plainly see it , for assuredly , the light which is in the colour , is very feeble , and a man cannot see or discerne it , without some distance , yea , and very ample meanes of it selfe . and it is also to bee vnderstoode , that the eye neuer sees any thing , but according to a direct line , and that the shapes or images which come into the eye , doe carrie the figure or likenes of a piramides , which figure is seated in the thing seene , and so in a direct sharpnesse renders it to the eye . the commodities of this sence are euident , as well for the knowledge of god , our search for safetie and assuraunce , our willing preuention of perrils and inconueniences : as also for our choyse and election , of those things which are beautiful and fayre , and leauing them , which in themselues appeare to be ill shapte and counterfeit , & god knowes what confusion would happen in our life , if we had not this happie and gracious power of sight . hearing is a sence wherby we apprehend sounds , which sence is garnished outwardlie with an organe ample enough for entraunce , but crooked and ful of windinges in descending , to the end that by little & little , the sound might gather it selfe together in the organe : for otherwise , if the sound entred violentlie , & altogether , it would greatly hurt the power sensuiue . sounde is a qualitie , onely cōming from the fraction of the ayre , which is made whē two bodies large and harde do beat against one another . this fraction is made in the ayre , as wee may easily see , when we throw a litle light stone vpō the water , it makes an appearance like litle circles , in turning and entring into the water : and euen as in small & narrovve fountaines , those circles beat often against the walls , and so redouble them-selues : euen so in places which are cauernie , vaulty , or in forrests that are well furnished with trees , the ayre comming frō such hollow breakings , doth very audibly and perfectly redouble the sounds . the meanes wherby any such soūd or noise is apprehended , is the ayre , for thereby is the sounde carried to the hole or buckole of the eare , and is there entertained by another interiour ayre , tempered by diuers sweet spirits , only thereunto naturallie ordained , vvhich ( against a litle thin skinne spredde ouer the hole , ) renders back againe the sounde ; as wee see the skin doth vpon a drum or tabour . this sounde made against the saide thinne skin , by the spirits tempered of the sweete naturall ayre , is conuayed by the nerues ( for that seruice deputed ) to the sence cōmon , where only is made the dijudication & discretion , of the qualities of all kinds of soundes : to wit , which are obtuse or piercing , which are sweet , rude , wandring or delightful , & so of al other differences and varieties in the sounds . to this purpose may wee speake of our humaine voyce or speech , which is formed and made on high at the rude , rough , and sharp arterie , for so some call the cōduit or wezand , vvhere the tongue ( at the entraunce of the throat ) smites & cleaues the ayre , as we may verie apparantly beholde in our flutes , so is the voyce made in the wezand , and so is guided right alōgst the throat . therefore fishes doe forme no voyce at all , for they haue no such conduit , neither lungs or lytes , by the motion whereof , ayre might mount vp into theyr throat : these things are euident , but the meanes and causes are hidden , beeing an especiall benefite granted by god in nature . nor can the said causes be plainlie vnderstoode , by the weakenes and obscuritie of the light of our capacities : notwithstanding , we ought reuerently to giue glory to the creator , for hauing so wisely created and ordained the causes , motions and effects of this sence , which is so profitable and auayling , not onely for our health , but likewise for directing the affaires of this life : for , by thys sence vvee haue faith , saith s. paule : thereby we also make our contractions , & in our conuentions , it is necessary to vnderstand one another . the sence of smelling , is that wherby we distinguish sents and odours ; the organe of this sence is two little spungie teates , and full of spirits , which are seated beneath the forehead , aboue the cōduit of the nostrils , whence the substaunce of the braine , conuerts to a little neruie skin , but yet exceeding soft and verie tender : by the closing & pressure whereof , all sents & smells are apprehended . nor are the two nostrills the proper sence , but onely doe serue to conuey the odour into this organe : as is verie easie to be noated ; for , we perceiue not at al anie odours or smels , but only attract the ayre by the said nosthrils , to the organe seated neere the braine , to the end , such gracious smells might recreate & cherrish the braine . odour or sent , is a certaine qualitie in a subtile and inuisible fume , issuing frō commixed bodies , wherewith the ayrie humiditie is mingled in an earthly nature , abounding eyther more or lesse , and is like a thing burnt , or much dried ▪ as wee may gather by the wood of iuniper ▪ rosemarie & others : wheron it is said , that the humour or moisture , gouernes in the sauour , & the drinesse , in the odour . thinges burnt , that are moist in a mediocritie , doe sauour well , but such as are altogether dry , haue no odour at all : because in them both cold and drinesse , are the reasons that they haue no sent . and albeit that some colde things are odoriferous , as bee roses & violets : neuerthelesse , by their odor they doe heate and vvarme sweetly . this is the reason , why in the east partes , things of strong sauour doe most encrease , because the coūtry is hot , and likewise things exceedingly sweete , haue the lesse sauour , by reason they are fullest of humiditie . contrariwise , those thinges which bee lesse strong , & yet burning , are of the better sauour , as rosemary is good in odoure , but very bitter in the taste . the generall differences of odours , are those that bee good odours , which comes frō the sweetest parts , and best digested , hauing an ayrie nature , and is a pleasing recreation to the braine . and likewise bad odours , which are those that be called stincking , being a qualitie comming from the corrupt and putrified parts , which is a poyson and hurt to the braine . there be other differences of sent , taken of sauours , as is a burning and strong odour , such as the sent of garlick or onions : & the sower sauour , drawne from sharpnesse , as the sent of vineger . the meane vvhereby vvee discerne and iudge of these odours , is the ayre : for fishes do sauour a smel or odour in the water : as we beholde them to be sooner taken , by the sent of some one baite , then of another . it is a thing very necessary to life , as wel for recreating and delighting the braine , by the receiuing and perception of kindliest & best pleasing sauour● ▪ as also for freeing and ridding ( by the nosthrils ) the superfluities of the braine . the sence of tasting , is that whereby we discerne and rellish sauours : the organe of this sence , is a neruous skinne , spred ouer the fleshe of the tongue , which fleshe is full of pores , slacke , slow and spungy . the selfe same skin is extended to the pallate , and hath his originall of those nerues which discende by the pallate , to the roote of the tongue , & giues the tongue his power to taste , & to discerne the foure chiefest qualities : now because the sayd flesh is full of spirit and humour , the more easily is therin impressed the sauour of things . the meanes of thys powers vse in his actions , is the saide loose or slack flesh , & the spettle or moisture which is aboue it : and therefore we see , that such as haue an ague , find al things bitter , for their spettle is bilious or hot , as much to say , as mingled with the chollerick humour . the obiect of thys sence , is sauour , which is a certaine qualitie in the thing , hauing more humiditie then drines , vvhich is digested by the heat naturall . there be many sorts of sauors , which make very much for our further knowledge : because they shewe and teach the diuers temperature and complexion of things , and for whom they are meetest , vvhich is a matter well worth the regarding and vnderstanding , as wel for our ciuill regiment in dyet , as for the remedie of diseases : for , as galen saith , it is necessary that our nouriture shoulde be sweet , or prepared , & mingled with things that are pleasing and sweet . the sauour that is sweet , as of honnie , or of sweet wine , doth delight the tongue , because such a sauour is ayrie , & agreeing with our fleshe and bloode , proper also to nourishment , temperate both in heate and drought : for , ( as is already sayd ) it is needfull that the nourishment be sweet , or at least tempered with sweetnes , because sweet viands & drinks , doe mollifie and fill the parts which are dry & vacant . but notwithstanding , such things as are exceeding sweet , as suger and honie , doe abounde in their ayrie heate , and very easilie enflame and conuert into choller : therefore such as vse suger and honie too often , or aboundantly , it ingenders in thē strong choler , & putrifactions also , onely by the abounding of humours . the sauour which is neerest to this before named , is the fat and marrovvie , which is not so hott as the former : such is the sauour of butter , oyle , and flesh . a meane in vsage of thē is good , for thinges which are ouer fattie , do hurt much : because they will floate vpō the stomacke , offend and hinder digestion , and also doe engender oppilations . these two sauors are most agreeable to nature , and delight the tast of a healthfull person . for , euen as the hand glads it selfe , at the entrance into luke-warme water , beeing made temperate in his heate : so the taste delights it selfe in thinges sweet and fatty , because they are indeed temperately hotte , like vnto the blood and flesh , & also doe procure delectation , in that they agree in temperature with nature . the sauour which wee call bitter , is properly contrarie to the sweete , and is a sauour that frets , makes hoarse and bites the tongue , & is of an earthy nature or complexion , which beeing thick also , hath naturally in it an excesse of heat in drines : as is the taste of wormwood and aloes , and therefore thinges ouer bitter , doe neuer nourish . the sauour strong and ardent , differs frō the bitter , for not onely doth it wring , byte , and teare the tongue : but also it burnes and chaps it , which penetrates & enters by heating and drying extreamely : this sauour exceeds the bitter in hotnes , and such is the taste of pepper , ginger , sneesing-woorte , garlick and onions . there is a sauour called sower , drawing on sharpnes , which in returning backe becommeth cold , whereby it flagges & weakens the tongue much : vvhich sauour is both colde & dry , neuerthelesse it exceedeth most in coldnes , and such is the sauour of sorrell . the sauour of vineger is not altogether so , for , as it retaines some obscure and weak heat , so is it also some-vvhat strong , and yet therein is coldnes most ; for , when the ayrie partes thereof are cast foorth , it remaines earthie in some chillie humour . hence is it naturallie receiued , that sharpest thinges doe giue most appetite : because they deiect the superfluous humours , gathered before together at the entrance of the ventricle , onely by byting , without any burning . so doth sorrel seem good for such as haue a feauer , not onely because it casts out & discharges the ayrie superfluities , but likewise , by reason it moderates the heate chollerick . the sauour called greene , which setts the teeth an edge , shuts vp and drawes backe the tongue : wherefore it hath the power to collect , thicken , and bind fast , being of an earthy nature , crude , cold , & dry , therefore it differs from the precedent sauour , because the former is of a subtile nature , and this other is thickning : of such tast are medlars and other greene fruites , before they are come to theyr maturitie , for whē they are ripe , they haue a commixed sauour , as mingled both vvith sweetnes & greenenes . there are other sauors besides these , as that which is termed rude , & sharpe too , that softly dries & hardens the tongue , yet neyther wrests nor binds it , like the precedent taste : in nature it is earthy , massiue , cold and dry , neuerthelesse , more hotte and moist then the other . galen saith , that this rellish is good in wine , for wines of this taste , doe naturally shutte vp and dry the ventricle , casting fumes of small heat vp to the braine . the salt sauor makes not any retyring of the tongue , but it whets it by washing and drying it , for salt guardeth frō putrifactions , because it thinneth and drieth the parts seuerally , perfecting all the humidities ; wherfore salt hardneth soft flesh , and softneth hard : for , as in the soft it consumeth all superfluitie of humour , so in the harde it attenuates and softens the parts , making the more mild and daintie , beeing of an earthy nature , thick , hotte , and dry . some things are said to be without sauour , because in thē are not to be foūd any of these natures before expressed . the sence of touching , is that whereby we discerne the foure chiefest qualities , to wit , heat , cold , drought and moistnes . the organe of this , is not in any sole or alone part of the body , but is like a thin skinne or neruie caule , which is spredde ouer the whole bodie , vnder the vppermost skinne , taking his originall from the braine , and from the mouth of the chine bone in the backe . the most subtile nerues , doe make the most sensible parts , as are those nerues that descend into the purse of the hart , and to the ventricle . the benefite of this sence is apparent , for a man delights when hee is hotte , to touch coole things , & the coldest parts of the body , take pleasure in touching thinges that are warme . the interiour sence is a power working by organes , seated within the brows or forehead , appointed for knowledge and vnderstanding , excelling all the exteriour sences . for if wee should apprehend onely the things , which offer and present them selues before vs , without discerning or making any iudgement of them , it would profite vs but very little : for , what auailes it to looke on black and white , & not to discerne or seuerally distinguish them ? therfore the sence interiour is very behouefull , to make discretion and dijudication of things , by their seuerall causes & effects : as the horse , accustomed to passe by the way where hee hath once falne , growes afraid of falling there againe , this hath thē some power aboue the outwarde sences , whereof we shal come to speake hereafter . aristotle nūbers the sences interiour , to bee two : to wit , the sence common , and memorie . galen puts another to these two , called cogitation , so hee accounts thē to be three . there be others that name fiue inward sences , to wit , the sence common , which receiues the images and apparitions of thinges presented to the outward sence . secondly , the sence imaginatiue , which discernes the actions of each one of the exteriour sences . thirdly , the sence estimatiue , which by one thing iudgeth another : as a horse , when one strokes or clapps him , conceiues that he takes pleasure in him . the fourth sence is called deliberation or cogitation , which gathers ( frō furthest off ) the causes of thinges : these doe conferre and make iudgement , after knowledge is receiued , what difference and agreement hath beene betweene them , which vertues and effects only they haue . our eternall god , hath by his ( prouidēce ) enstamped in his creatures , a moouing meruailous , to search and seeke after thinges necessarie for conseruation of their liues , and remedies likewise for their diseases : as serpents that seeke after fennell , for clearing of theyr eyes , or young asses that search for the hearbe ceterach , to allay theyr melanchollie . the serpent or snake , beeing willing to meet or company with the fish called a lamprey , begins to hisse or whistle , to procure her cōming , and perceiuing that she comes , to meet and bee sociable vvith him , he casts his venim on the grauell , as fearing to engender ( of her ) by venim or corruption : but when he hath ended , he returnes againe to seeke his venim , which if hee finde not , he dies with griefe , for hauing lost his armes or weapons . now , albeit that they doe these thinges naturally , yet wee may notwithstāding iudge , that they haue herein some kinde of deliberation : as we may note for example in a dogge , that knowes his owne maister amongst a huge croude of people . a foxe , a cat , a lyon , and other beastes , which haue been seene to doe admirable acts : and as for swallowes & bees , although they performe very meruailous workes , yet for all that , they haue much lesse cogitation then they afore-named . the fift interiour sence , is memory . the organe of the sence cōmon , is two ventricles at the doore or entrāce of the braine : as much to say , as vvhen the nerues of the sence exteriour , doe carry their spirits in their concauities or ventricles , then afterward do these spirits imprint or stampe the shapes and images of things in the braine : and thus the sence interiour workes his actions . it is certain that there be many powers in the inward sences : for , a man may loose memorie , without any detriment to estimation : moreouer , when estimation is wounded , thē medicine or remedie is applied to the forepart of the heade , but when memory is weakened , then helpe is giuen to the head behind . cogitation hath his organe in the midst of these two ventricles or concauities , which are before in the head , and this power is more excellent to some , then others , according to the better composing of their heads : as wee see some more sudden and quick in inuenting any thing , then others are . some also wil diuine & iudge more certainly of a proposed case , then others : as salomon so readily perceiued that the woman lyed , who would haue the infant deuided in twaine , and distributed to her and the aduerse partie by halfes , for he conferred the affectiō of the mother indeede , with the other parties , vvhich was nothing at all vnto the child . the organe of memorie is behinde in the brain , which part hath lesse humiditie thē before , and is more apt to conserue the images & shapes of things . a braine too moyst , doth easily apprehend thinges , but suddenly forgets them againe : wheras , the braine that is harder , apprehends more difficultly , but retaineth longer . cold and drinesse of the brain , is a very pernicious thing for memorie : wherefore it is saide , that lubricitie is a plague , which spends all humour naturall in a man or woman , and most certaine is it , that age then comes , when naturall heate & natiue humiditie do most decline . the power appetente , is that wherby we pursue or flie those thinges which present themselues before vs : this power is called sensitiue appetite , vvhereby all our affections , do pursue what we haue apprehended by the exteriour sence . there is one kind of appetence or desiring , which begets it selfe by touching , and is one while tearmed griefe , another while delectation : the other is made without touching : & so ensues cogitation , or moouing of the hart , whereby wee followe vvhat is offered , and which cogitation ( be it true or false ) shewes what is most conuenient for nature , or makes vs shun the things that are not conuenable : so that naturally wee may perceiue it cannot bee otherwise , but that the thing presented to the eye , must bee from it a sufficient distaunce , or else it is not seene , neyther can the nerues doe theyr delighting functions , but in touching those thinges agreeing with nature , vvhereas contrariwise , those things which are disagreeable , breaking and hurting the parts , must needes bee yrkesome to them , and very painfull . true it is , that the motiue power may be restrained by the will , for , if wee please , vvee may shut our eyes , and thē vve can behold nothing at all : but vvhile the eye is open , and at libertie , distant frō his obiect by a sufficient space , it cannot but receiue the image thereof ; therefore such as haue saide , that griefes are oppinions , which come and goe according to imagination , haue spoken against manifest and vniuersall experience . there be foure principall affections , to wit , ioy , feare , hope , and hate , whereunto are reduced loue , greefe , enuie , iealosie and others . and surely it is a meruailous thing , that so soone as a man hath knowledge of a thing pleasing or offensiue : the hart moues it selfe , and likewise the spirits and humors of the bodie . as in anger , the hart ( as rising to reuendge himselfe ) labours and beates , & then the spirits beeing chafed , doe heat the blood , and the actions of the members are troubled , by the suddaine moouing of the spirits and confusion of the blood : but especially in rage or anger , the braine is hurt by the bloode , and the spirits inflamed or ouer-heated , doe mount thether , by fiering the nerues and substaunce of the braine ▪ vvhich causeth a shaking or trembling in the heade , by vehement and suddaine mouing , as also a present fiering of the eyes , & all the face becommeth as burning : therefore , by ouer vehement anger , are frenzies ingendered , & oftentimes apoplexies . homer saith , that anger is sweeter thē milk , as meaning , that a man takes great pleasure , whē he may reuendge himself , as he that loues ardently , is buried ( as it were ) in ioy , when hee hath the iouissaunce of the thing by him beloued . feare is a moouing of the hart or affection , vvhereby the hart shuttes vp it selfe , as flying and shunning euill to happen , and this affection agrees with greefe : for albeit the harme or euil is not yet present , neuerthelesse it is woūded therby , as if it were instant . in like maner , in griefe or sadnes , the hart ( as beeing pressed downe & close shut ) is weakened , by drying & languishing , for not hauing the libertie of the spirits : wherefore , if it continue long in this estate , it prepares the death of the body , because the spirits , by their long pining and consumption , can giue no further help or succour to it : beholde vvhat great hurt ensues by greefe and sadnes . loue is a mouing of the hart , whereby wee desire some thing , be it truly good , or but in apparance only . in this mouing , the hart doth ( as it were ) leap & flie , striuing to attract that thing vnto it , onelie to enioy it : hope dooth best of all agree vvith this affection , but yet she is more vehement . hate is a kind of cōstant & permanent anger : and anger & hate are contrary to loue . shame is a motion , whereby a man despiseth and growes agreeued at himselfe , for som faulte or turpitude by him committed . mercie is a greefe which a man takes for the paines , miseries or aduersities of another . enuie is a sorrowe of one man , at the good , cōmoditie , or aduancement of another . iealosie is a mouing , mingled with loue and anger , to wit , vvhen a man loues some thing ▪ and growes displeased against such , as doe harme , dishonor , or ill to the thing he loueth : as the prophet helias , louing the honor proper to god , grewe offended at the misbelieuers . so should a king or gouernour of a coūtry , bee inflamed with the loue of iustice , the profit , honour and aduantage of honest people : contrariwise , hee ought to despise the wicked , vngracious , seditious , and disturbers of peace , loyalty , and publique truth . there is another affection , which hath no name neither in latine nor french , & it is cōtrary to iealosie : that is , when one desires the losse and ouerthrow of the good , and the exaltation of hypocrites , lyers , and seditious persons , such as were nero , tymon , & ( it may be ) others of like qualitie now in these times . ioy is a moouing , wherby the hart dilates it selfe , & sweetly takes pleasure at present good : it disposeth it selfe in hope , to receiue a future good . some of these affections are good and agreeable to god : as are honest loue of thy neighbour , of thy children , thy wife and thy country : iealosie of the honour and glorie of god : desire for the aduauncement of vertuous people : feare of the anger and iudgements of god : hatred of tyrants , seditious & dissolute disturbers of publique peace : hope and cōfidence in god in all afflictions whatsoeuer , beeing assured that he sees vs , and that he will still haue compassion on vs. the other are vicious , as enuie , hate , and those beside , vvhich trouble the peace of humaine communication , and are the paines or penalties of the first fault , dispersed ouer all mankinde : the meane or moderation of them is very necessary , for the cōseruation of humaine societie , beeing the onely butte & aime of morall phylosophie , and of all ciuill lawes in generall . and certainly , neyther can this societie or religiō be maintained , except we refraine frō auarice , hate , and other such like vicious affections , which horriblie doe deforme nature in this part , it remaines then to support thys part with all diligence and respect . the organe or seat of thys power , is the hart , & not any part of the braine at all , for oftentimes a man shal desire what hee knowes to be ill : as ouid saide of medea : i see & approue the good , but i doe the euill . and s. paule : i see another lawe in my members : that is to say , the hart , repugnant to the lawe of my vnderstanding , & it holdeth me in captiuitie , vnder the law of sin and death : and many other things ( to like effect ) in his epistle to the romanies . in briefe , very often is iudgement reprooued by affection , whereby then it is most cleere & euident , that our affections are not in the braine , where indeede is the certaine knowledge of thinges . in this sort disputes galen , and by the same reason it is apparant , that affections are not oppiniōs , as the stoicks held and esteemed thē to be . that the affections are not of the liuer nor the other parts , where the naturall appetentions are , of eating and drinking , it is manifest : for , the affections can easilie appease themselus , or vse some kinde of moderation , apprehending the same by reason , and demonstrations : but the naturall appetites , as to eate or drinke , will not be guided by any reason : for , as homer saith , there is nothing more impressing or continually vrging , then the belly , especially when it is hungry : for it compells vs to be mindfull thereof , although vve had no care thereof at all , and albeit wee had neuer so many other things to doe . seeing then that our affections haue theyr seate , neyther in the braine , nor in those parts where the organe is of the power vegetatiue : we must cōclude thē , that they are in the hart , for the hart is iocond and merry in ioy , mirth , loue , and hope , but in greefe , anger , feare , hate , & such like , it is wearie , and much troubled . the holie scripture saith , that a man ought to loue god with al his hart , as much to say , as by the affection to receiue the fruition : to pursue this loue in cheerefulnesse of hart , desiring to please him , and in truth ( without feigning ) to embrace , franckly entertaine , & fulfill his lawes , trusting in him , & expecting health onely from him : heereto are reduced the commaundements of the first table . now because those works & labors which god commaundes vs , ought to be done of vs in cleannes of hart , not hipocritically , or vvith dissembling : wee will speake a little thereof heere in this place . the first commaundement dooth strictlie charge vs , to stande in awe and feare of god : wherby we may assure our selues without any doubting , that hee is a god , to whom we owe obedience , and that he punisheth the faultes , offences , excesses and malices of men . the second expresseth , how iealous hee is of his honour , that hee will haue no partner or competitour in his honour , much lesse anie attribute at all to be giuen to stocks or stones , images , or inuentions of mens idle braines : the penalties of such offences are therin described , & to what generations it in iustice extendeth , vvee ought then to be most careful of his honour & glory . the third , chargeth vs to doe all honor and reuerence to the name of god , & it is the exteriour honor which is contained in this commaundement , wherby we are enioyned : that with great heede , wisedome and feare , wee should take care of an oath , for affirmation of any thing , because it is most certain , that god hath an eye on all our dooings , and that hee wil seuerely punish our iniquities . so then wee shoulde affirme truth in an oths taking , and desire him to punish vs iustly , if we sweare not truly , or if wee doe beguile and deceiue any one : hereby also wee are taught , to detest and holde as horrid , all blasphemies & speeches , which are contrary to christian religion , and so it is cōmaunded in the inuocation on god. the fourth cōmaundement , consisteth in the obseruation of ceremonies and duties , thereto belonging , as also in their diligent regarding : according to our entraunce into the knowledge of god , of which knowledge they are visible signes , exciting vs to obseruaunce of true religion . then the true performing of the commaundements in the first table , is true feare of god , certaine trust in his mercy , obedience to all his commaundements , explication and publication of his doctrine , inuocation for his ayde and propitiation , giuing of thankes , praise of his name & glory , for the creation , conseruation , & manutention of nature , beeing his ovvne worke , created , conserued , furnished , prouided and maintained by him : behold heere the lawes of the first table . in the second table , is contained necessarie precepts for our owne pollitique societie : for , first of all , such a state cannot be rightly maintained , except there be a kinde of degree and order obserued among men . it is that whereof aristotle speakes in his pollitiques , there are some naturally free , & others as seruaunts : as much to say , as that some haue ( by the gift of god bestowed on nature ) more light of vnderstāding , & more purity of affections , thē others can reach vnto , to the end , that they may guide and guarde by edicts , lawes & statutes , the affaires & negotiations of thys lyfe . such were the ancient law-makers , pretors , & iurisconsults , who left vnto vs so many prouident lawes , gathered by certaine demonstrations , of the cleerenesse and light , which god had infused and placed in their vnderstanding , as also theyr sincere loue & iealosie , for the tranquility of publique peace : which lawes , ( saith s. paule ) beeing written in our harts and consciences , woulde giue vs testimonie of them . such personages thē ought to be honoured , as , holding the bridle of authority , do tame rude seruaunts , that is to say , such as cannot cleerelie iudge of thinges : or ( thorowe their inordinate affections ) do perpetrate crimes , & commit offence to the ciuil bodie , or to the honors or goods of others . there are two manner of gouernments , one is , to force & compell the rebellious contemners of honestie : like vnto a maister , who constraines his seruant ( willing or vnwilling ) to doe his dutie , without any refusall or contradiction . the other manner of gouernment , is pollitique and ciuil , as when without compulsion , a man freely dooth the acts of honestie , holding in horrour and abhomination , all wickednes and turpitude : namelie , when a man in reason is perswaded , that it ought to be so : as pericles , who by honest reason & speeches guided the athenian common-wealth : or as a holy & wise preacher gouerneth his cōgregation and church . in this multitude , euerie one haue their seuerall affections , some , sudden inordinate mouings , and directlie repugnant to vertue : but then by perswasion , which a man perceiues to be vsed , of the hurt & inconuenience that may thereon ensue , as well publiquely as priuately ; they are made more moderate , and faultes remitted . god hath stamped in vs , the image and forme of either of these maners of gouerment . reason & iudgement well and truly conceiuing thinges , fore-sees the commodities and disprofit of al enterprises whatsoeuer , exciting or restraining , and accordingly moderates the affections of the hart : and this manner will hold out very well , if daily our affections be managed by sound iudgement . but because ( in thys case ) nature being disrancked and made vnrulie , by the first offence cast generallie on all , the affections are not moderated by iudgement , deliberation , or honest councell : the will , as mistresse of the affections , forbids the motiue power , that shee transport not the members , to perpetrate vnreasonable or pernicious things . as a man hauing a feuer , affects to drinke inordinately : but yet the will checks the hande , that it shall not approche to the cup or glasse . thus see we two direct formes of gouernment , the one ( to hold back the rebellious insulters ) in theyr office : and the other , by sweet exhortations and reasons , drawne from the rule of vnderstanding , to guide the obedient , and sway their actions to publique profit and honour . concerning the offices we owe by dutie to our parents , we haue a most cleere example in nature : as we may easily see in the young storkes , who whē they attaine to strength and age , doe nourish & assist their fathers & mothers . the following commaundements , forbid to doe iniury or harme to the bodies of one an other . man is created to be sociable & communicatiue , as is shewē vs by our procreation , carefull nourishment ▪ and dilligent regard of our propagation : but the principall ende of this societie , is for our ioynt instruction , and erudition together in the lawe of god , and al laudible actions whatsoeuer . and because improuident and ill aduised men , haue neede of directours , therefore , to the end our cōmunitie might continue sound & intire : the obstinate & stifnecked are to be exempted , & for that cause were paines and corrections by lawes instituted . againe , in this vnbrideled communication and nature , the auarice and greedines of the wicked , negligent and slothful is so great , as they will not permit any one to liue in equalitie or proportion : and therefore the deuision of possessions was thought necessarie for , if all shoulde bee common , then the idle , negligent and carelesse wretches , woulde in short while deuoure all the riches of the industrious and dilligent : for this cause therefore was cōmitting of theft forbidden . notwithstanding , because that men should haue dealings one with another , it behooued that the communication of theyr goods and labors , should be made by certaine measure & reasons : for , an vnequall communication , that is to say , when the price or recompence shal be ouer-exceeding , or else of too light or little value ; such entercourse among men , cannot be long maintained : heereupon ensued iustice , which renders to euery one his rightfull proportion , in dealing & contracting thus one with another . more-ouer , our accords , contracts , transactions , cōfederations , & appointments made by voluntarie agreements , are to be kept : for , without truth , fidelitie & loyaltie of promise in our contracts , humaine conuersation can neuer be cōtinued . marke then howe nature desires conseruation of her selfe . in eating and drinking , temperance must be obserued : for , intēperaunce corrupts nature , and inordinate lubricitie spoyles the sanctified combination of marriage , troubles titles of succession , wardshippes , cases of dowrie , & al pollitique order , all which are indeede most pernitious woundes to pollitique and discreete societie . thus see we the law to agree with nature , which first of all established religion , afterward constituted magistrates , thē they deuised to ordaine lawes , for defence of such as were oppressed either in goods or bodie : cōmaunding honor to be giuen to men of worth and desert , and they to be committed to al politique functions , by certaine ▪ formes and lawes . so grew establishing of mariages , and perfect discerning of possessions , as also iust orders and degrees of correction for all loose wantons , ouer-daring resisters , and wilful cōtemners of the lawes . assuredly , the principall and chiefest causes of these lawes , are euen thēselues the voice and sentence of nature restored , & reformed , that is to say : the actions of the light of vnderstanding , ordered by the very purest : and sincerest braines , illumined and renued by the grace of god ; doe declare in what estate this life is guided and gouerned , and the prescriptions in the decalogue apointed , which expresse to the very life , the forme of liuing according to the integritie of nature . nowe to returne to the poynt of the harts moouing , there are two sorts of moouing : one is called the pulse , whē the spirits engendred at the hart , moue the same , by meanes of the organes thereto deputed by nature , and likewise when by dilatation or cōtraction of his ventricles , the arteries driuen forward by the subtile spirits within them , doe conuay & administer heate thorow all the body . novve , albeit these thinges are very admirable , yet notwithstanding , the affections , which are the mouers of the hart , ( as we haue heeretofore saide , ) are worthy of farre greater and much more admiration . the hart dilated or shut vp , mooueth also by diuersitie of humours : as in anger , it is mooued by the chollerick humour : in ioy it is mooued by the verie sweetest blood , and sends the same ( as witnesse ) to the exteriour parts . in feare , it calls it selfe backward , & in griefe it is trobled with the humour of mellanchollie . doubtlesse , in these motions of diuers humours , are fumes and risings vp of diuers cōplexions : nor is it anie easie matter to cōprehend the causes of these moouings , or the coūsell of god in these their natural functions . the efficient causes of these affections , are in vs interiourly the hart , and exteriourly the things which offer thēselues vnto vs , eyther pleasing or offensiue : but it is necessarie that knowledge shold preceede affection , for , as one saith : no man euer desired , what hee had not first knowledge of . ye haue the very like combination betweene the powers of nature , and that the motions of the hart , doe iustly answer to the knowledge which a man hath of any thing : but there is a difference in the complections or temperatures of the hart , & the spirits , and the bloods present beeing , for , the hart beeing hotte and dry , is the sooner kindled , whereon wee see some more suddenly to bee enflamed with anger , then others are , & the moouings of the hart & the spirits , moueth the blood ( not euer-more ) after one kinde , but diuersly , and according to the diuersitie of the affections . therefore in griefe or sadnesse , the hart being shruncke vp and crowded together , the blood runnes to him , as willing to helpe him : and this is the reason , why men or vvomen ( being sad , agreeued , or fearefull ) are pale , meager , and ill complexioned or colloured . in ioy or anger , the hart dilates it selfe , and sends his bloode to the parts exteriour : therefore because in anger the hart is enflamed , it mooueth redd choller , which spreading it selfe ouerprodigally abroad , infecteth all the rest of the blood . and if it continue long in that heat , it becommeth blacke , and seething strongly , dries vp and burnes , whereby oftentimes it happens that some becom frantique , mad and desperate . those men that abound in mellancholy , mingled with red choller : are enuious , full of ill will , and of verie strange and hard conditions . sanguine men are ioyous , delightfull and pleasant , by the aboundance and cleerenes of their blood , for the spirits in them are pure & full of rich splendour . the phlegmatick are dull , remisse , sleepie & heauie : because theyr blood is thin , & theyr spirits scant warme . the mellancholick , are properly sadde and fearefull , because theyr blood is troubled , thick and colde , their spirits likewise impure , grosse , and ( as it were ) full of darknes . the very same societie is there of the body with the soule , and her effects doe aunswer to these humours . in griefe or sadnesse , the hart shuts it selfe , & drawing backward ( as it were ) attracts the humour of mellanchollie to the spleene , vvhich spreading it selfe sometimes on either side the body , engenders diseases in the sides , as plurisies , and other verie dangerous obstructions : which wee see to happen to such as are long time in sadnesse , meditating on nothing but matter of griefe & offence : i haue heere-to-fore experimented this hurtfull humour in my owne selfe , & therfore can the better speake it . the proper causes thē of these affections , are the things whereto a man finds himselfe & his cogitation most applied : and the hart being suddenly mooued , ioyning and following the knowledge of those thinges , dooth in like maner apprehend thē . it is very cleere concerning anger and griefe , that they haue theyr cause inwardlie in the hart , and the exteriour is the knowledge of some outward offensiue thine . so of loue in like maner , for all such as are of right iudgement , loue vertue and honestie : as scipio loued honour grounded on vertue , and the beautie thereof in others , mooued him to attempt deedes of high prowesse , and ( oftentimes ) very difficult enterprises euen so , people excelling in vertue , doe deerely loue together , for the conuenaunce and naturall similitude that is between them : for euery one ( sayth aristotle ) loueth his like ; & truly good affections ( saith hee ) are causes of great profit & commoditie , and are as pricks and spurres enciting to vertue . plato saith , that anger is as the nerue of the soule , by loosing or with-drawing wherof , vertue is exercised . seeing thē that there is in nature , certaine organes and parts proper to her actions , and certaine humours vvhich serue necessarily to thē , it behoueth , that some of thē should be voide of vice or offence : for euen as the light in the eye , is the gift of god to nature , euen so are good affectiōs diuinely inspired , vvhich prouoke and incite vs to what-soeuer is good & honest : as to loue our children , hate sin , disorder , tirannie , force , violence and all turpitude . the saying of aristotle is very good , whē he saith , that a vertuous man vseth anger , as a captaine doth a souldiour : for it is most euident , that our actions would be cold and remisse , if loue of honestie , & hate of vice did not seuerallie incite & moue vs. in al respects like vnto a ship , which hauing no winde , goes slowly and softly : euen so were we , if wee had no good affections , for thē our actions would be lame , slowe , and of slender effect . if nature were not corrupted in vs , wee should haue very good & excellent moouings , and no vices at all remaining in vs : but the order & harmonie of nature beeing troubled , makes bad affections to arise in vs , and such as are repugnant to honestie , which boldly do surmount , & ouer-goe those that are good , abastardizing , and quite ouer-throwing them . neuerthelesse , in all times , and in all countries , in changes of cōmon weales , there hath euer-more beene reserued some heroyick natures , exceeding those of common course , hauing motions farre purer , and of much greater excellence then the vulgare . the repairer of nature , our lorde iesus christ , had in him most true & pure affections : as when he threwe the merchants out of the temple , onely for iealosie hee had of the place , as also the honor and worship of god , contemning the misbeleeuers , vvho had polluted the place of veneration , inuocation and holy sacrifice . in the resurrection of lazarus , he shewed great heauines , whē he wept , as beeing greatly mooued in spirit : in loue , wherby he commaunded , that they shoulde permit little children to come vnto him : in compassion , which he had of the people , that had followed him in the desert and vnfruitfull places : and how many times is the word of mercie vsed , repeated & inculqued in the scripture ? there is great differēce between the good affections of christians , and those in infidels : for christians acknowledge this puritie of motion , to be repaired in thē , onely by the grace of god , & cheerfully ( for loue of him , and dreade of his displeasure ) do ordaine in their gouernmēts , good and honest lawes , referring theyr actions to the glory of god : as did the prophets esay & ieremie , who knew that god would haue common-weales to be gouerned by holy laws , and all wicked confederatiōs to be cast out . the other , ( as cicero ) acknowledge not at al , that magistrates are ordained of god , but doe build vppon their owne wisedome & power , not attributing any honour to god , but onely to them-selues : wherefore these motions may bee thought good , yet are ( by accident ) euill to vnbeleeuers , because they are not ordered , nor ruled by the knowledge and loue of god. in this place , after our passed speech of the affections , vvhich are actions and moouings of the hart , according to the knowledges comming to it by the sences : me thinkes it shoulde not differ much frō our purpose , to speak some-what of concupiscence remayning in vs , whereby we may vnderstand many disputations of saint paule , the estate of our owne nature , and the great domage or detriment that comes to vs by originall transgression . the worde concupiscence , according as it seemes to mee ( yet yeelding still to better iudgement ) signifies , not onely a mouing of the hart , wherby a man desires earnestly & beyond measure , some thing that may be pretended for profit or plesure , as to eat , drink , or commit follie : but likewise it is a priuation & defect of light in the vnderstanding , whereof ensueth ignoraunce of god and his wil , vntrueths , boldnes to encounter with any of his inhibitions , fayling in fayth and loue towards him , as also diffidence in his gracious promises . likewise , the same word imports an error in the will , as disobedience and contempt of the commaundements of god. in these obscurities , our vnderstanding loueth and conceiueth great admiratiō of him selfe , and of his ovvne wisedom , wexing bold to feigne oppinions of god , & to apprehend thē after his own pleasure , wherby afterward it falls into some narrow distresse , where it is girded vp with feare & terrour , insulting oftentimes beyond all obedience . of these euills complained s. paule , when hee saide : miserable wretch that j am , who shall deliuer me from this bodie , so subiect to darknesse and death ? afterward he aunswers , the grace of god by jesus christ. the word then signifies not onely an action sensuall , but likewise a vice & defect in the vnderstanding and will , by which insueth infinite multitudes of mishaps . so dooth the scripture call the harts endeuours , because the mouing and agitation of the hart , is cōioyned with the will. assuredly , if nature had continued in her puritie , the knovvledge of god would haue been cleere in our vnderstanding ▪ whereto the will had franckly obeyed , but nowe is hindered only through her obscurity . the hart & wil haue moouings distort , and contrarie to god : for the will ( without the feare of god and trust in him ) loues himselfe , seeks safety in himselfe , trusts in his owne dilligence , delights in his owne wisedome : for a man would be honoured and esteemed , and feares more the reproches or blames of the world , then of god his creator . the very like agitations doe sway the hart , the sensuall motions draw the will vnto thē , as much to say , as when the hart loues the voluptuous pleasures of the sences , which are prohibited , or when a man hates his neighbour , flatly against the lawe of god. to this effect spake our sauiour ; that out of the hart proceeded euill cogitations , thefts , blasphemies , murders , adulteries , lies , and such like other crimes . in this then it appeares most certainely , that by the hart is signified the vnderstanding and will : as vvhen the hart takes pleasure in false oppinions , and such imaginations as are contrary to the honour & glory of god. the consideration of these thinges , shoulde check the pride & presumption reigning in vs , and induce vs to obedience , by often and feruent prayer to god , that he would renue in vs the cleere , pure and sincere light of our vnderstanding : that hee woulde likewise make cleane our harts , and plant therein none but good affections . as dauid desired of god , a cleane hart , & a right spirit . and saint paule , who said : that iesus christ onely reformes the cleerenesse of our vnderstanding , and conformes the body to his brightnesse . the motiue power , is that whereby the bodie and his parts , are transported from one place to another : the organes , are the nerues , the muscles , and the cords of the members . alexander aphrodisianus saith , that the soule is the cause of the bodies moouing , as weight is the cause why a stone falls downeward . this moouing is deuided into two kindes , naturall , and voluntarie . the naturall , neyther beginnes or ceasseth , according to our imagination and pleasure , nor can it be otherwise , but as when an obiect is presented , thē it is afterward pursued : as the ventricle , vvhich drawes the receiued foode to it , & the hart attracts the spirits , eyther suddenly , or softly . the voluntary moouing , both begins and ends at our owne pleasure , & that is the property of this power : as is the seuerall mouings of our parts , going , rūning , swimming , and such like . there is another cōmixed moouing , beeing partly naturall , and partly voluntary : as is the moouing of the brest or stomack . the benefit of this power is easily discerned : for thereby we seeke what is necessary for our cōseruation , and shunne what we imagine therto contrary . it remaines to speak of the intellectuall power , whereof s. augustine makes an accommodation to the trinitie . the memorie , ( saith hee ) forming the intellection , represents the father : the intellection represents the sonne : and the will , the holie ghost . for the father , considering & knowing himselfe , begot the sonne ; and the holie ghost is the agitation proceeding of the father , and of the son. this is the povver whereby wee know , receiue , iudge and discerne , hauing in it the beginning of artes : heereto likewise is action riciprocall for therby our actions are seen and iudged . this power differs frō the sensitiue : for the sensitiue takes knovvledge but of things peculiare and singulerly , but this other cōceiues , and apprehends both singuler & vniuersallie . the obiect of thys power , is god , and the whole vniuersalitie of things , as well celestiall as elementarie . the offices of thys power , are to vnderstand & forme in him selfe , the images & representations of things , to retaine , and conferre them together : thē afterward , to see , what agreement & what difference is between thē . the organes of this power , are the interior sences , wherof we haue discoursed already . plato saith , that as the seale imprinteth on the wax , so ( by meanes of the spirits ) are the shapes of thinges imprinted in the braine . but this is the matter most meruailous of all , that we should retaine so great a multitude , and seueral diuersities of things , & likewise for so long a time : but the reason thereof can neuer bee well or sufficiently expressed . wherfore , seeing by our actions our life is guided , we should pray vnto god , that hee would take pittie vpon our weake nature : and that hee would renewe his image in vs , to the end we may more perfectly know his workes in vs , and shewe our selues more reuerent and obedient to him . aristotle makes a deuision , between the vnderstanding actiue , and that which is tearmed passiue : mary hee calls the actiue vnderstanding nothing else , but that which inuenteth any thing , as the vnderstanding of archimedes , did inuent the compasse . the passiue vnderstanding , is that which inuenteth not of it self , but makes approbation of an others inuention : as he that approued the inuention of gunpowder , or that of the compasse , or the astralabe . the knowledges of the vnderstanding , are deuided into actions and habitude . the knowledge which is called action , is that part of the vnderstanding , which apprehendeth somthing , by forming the image thereof . habitude , is as a constant & resident light in the vnderstanding , whereof wee make vse whensoeuer we please . the vnderstanding somtimes busies it selfe , and considers those thinges , whereof it can but hardly reach to the knowledge : as the changes of the ayre , the reuolutions ordinarie of the heauens , & those are termed speculatiue . sometimes it meditates on thinges that it can easily exercise , and then it is called practiue . the word reason , is that which comprehends , and then the vnderstanding cōceiuing things , conferreth and makes iudgement of them , where-upon the wil makes his coniunction . then may the wil be thus very well defined , it is a part or power of the vnderstanding , which is called reason : working freely , after that the vnderstanding hath tried , & iudged the thing to be good or bad . if nature had continued in her first integritie , we should neuer haue willed , but what of it self had been good & honest : but the order of nature beeing perturbed , makes such an alteration , that there is a discord among the powers , & that the vnderstanding is sometimes deceued in iudging of things . and albeit it can easilie discerne the hurtfulnes of things , yet many impediments doe happen to crosse it : as selfe cōceit , or ouer-great weening in our owne selues , enuie , and other such like harmes , which drawes vs to cōmit enormous crimes , and to trouble ( sometimes ) the quiet estate of the publique weale . thus becomes the image of ggd deformed in vs , & keeps not the true idea of his first excellence . wherfore it behoueth vs , earnestlie to desire ( with s. paul ) that god would make perfect his image in vs , & that by vnderstāding & knowing aright the cause & authour of all things , we may attaine to more noble & purer actions , as well in our vnderstāding , as in our will. likewise , that our memorie may euermore retaine good and holy cogitatiōs of god , and of commendable actions , whereby religion is preserued & increased : that he would purifie our affections , & in sted of such as are euill and corrupt , excite ( by his holy spirite working in his word ) honest and vertuous motions in our harts . moreouer , to worke so graciously in vs , that the inferiour powers may be obedient to the superiour , beeing euermore guided , by the sacred direction in his word contained : to the end , that by this accord and consonance of vertues in our soule , the honor of god may be exalted and reuerenced in vs , and publique tranquilitie kept and maintained , vntil it shal please him to receiue vs , and giue vs eternall rest in his high & happie dwellings . of the immortalitie of the soule . now , as concerning the immortality of the soule , some doe dispute in this sort , by arguments taken and deriued from nature . it is impossible ( say they ) that all the honest and vvell disposed people , which are borne and brought vppe in thys worlde , shoulde euermore be vexed or troubled with miseries . yet is it euident , that the greater part of good people , are most of all , and oftnest afflicted greeuously , yea , many times slaine by the wicked , seditious and tyrants . it is then necessary to think and say , that god hath reserued some port or hauen of safetie for them , where ( after all troubles ) they may arriue to perpetuall rest . some likewise dispute on the contrarie part , of the paines reserued for the wicked , for , naturally we iudge and say , that euil deeds doe iustly deserue punishment . yet oftentimes wee see , that they which are oppressours of others , both in body and goods , are neuerthelesse happy in theyr worldlie enterprises : why then it is most certaine , that a place is also afterward reserued for them , and paines likewise , where-with they are to be punished . first , plato giueth this reason : those thinges that bee not of elementary nature , are not subiect at all to coruption nor death : the soule cōsisteth no way of the elements , it is then cleere , that shee is not mortall , nor any way corruptible . that the soule is no way cōsisting or made of any part of the elements , is apparant and manifest by this reason . it is impossible , that nature being corruptible , should cōprehend and conceiue thinges vniuersall and incorruptible : as to conceiue and apprehend god , with the vniuersality of thinges : the numbers , the differences of thinges honest and dishonest : yet naturally , and euen without teaching , men doe apprehend these things . it is then to bee iudged , that the seates of these apprehēsions , are not natures elementaries , but much more excellent thē corruptible things , & likewise that they are perpetual : see heere what natural reasons are yeelded , for the immortalitie of the soule . but we , whom god hath so much looued , and endued with so especiall a fauour , as to make the beams of the glory of his gospell shine vpon our vnderstanding , taking & receiuing the testimonies of true examples , and sayinges of the prophets , which we know to be diuinely bestowed on them , & confirmed by the words and works of our lord iesus christ : assuredlie , mee thinkes it is verie meruailous , seeing that this epithite of immortalitie is so apparant , & cōfirmed in vs by many sayings and examples , why men doe not better prepare themselues , to vnderstād this iudgement aright , and that they haue no greater feare or horrour of the paines eternall . it remaineth therefore , that men of good and vertuous disposition , ought to rest assured , by the examples of enoch , elias , & our sauiour iesus christ , liuing already in life perpetuall . and if wee will take notice from the verie first age of the worlde , we shall find , that god declared , how he wold one day hold his iudgment , to punish the wicked , and reward the good , according to their seuerall workes , as when he said to caine : if thou hast well doone , thou shalt finde it , and receiue like recōpence : but if thou hast doone euill , thy sinne shall be hidden , vntill such time as it shall be declared and discouered . this deferring & dilatation of punishment , makes the wicked more bolde & forward in theyr sinning , and begetteth likewise contempt of god : but albeit wee see not such transgressiōs punished in this world , let vs not therefore thinke , that they shall so escape without correction . for , as the wise man of greece said : god deferreth his chastisement , but hee recompenceth that delaying with greater measure of pains . and let vs likewise remember his own holie words , to wit , that sinne shal be discouered , which let vs not thinke to bee spoken in vaine , or that the words are of no effect : for , although wee beholde not heere the pittifull end of tyrants , or others that depart this life vnpunished , let vs yet remaine assured , that the measure of their scourging will be the greater afterward . enoch , who in his liuing body was rapt vp , and translated frō thys world , giues vs thereby to vnderstand , that after this life , there remaineth a better : then is it not to be doubted , but that enoch , elias , and those other holie persons , taught and instructed others in the happinesse of this lyfe perpetuall , and that it also remained after this present estate . likewise in the epistle of the apostle s. iude , there is a part of the sermon of enoch , which speaketh in this manner : beholde , the lord shall come with infinite company of saints , onely to doe iustice , to rebuke and punish all those that haue doone euill and vngodly deedes . and helie & eliseus , who did raise vp , & make to liue againe some that were dead : and elias , who was taken vp in the presence of his friendes , & carried to heauen in his intire bodie , both in a whirle-wind & a flame of fire . many other examples , and namely the most euident example of our sauiour , vvho rose againe , and to him excited the companie of the prophets & holie fathers , to liue with him perpetually , & to enioy the fruitiō of the company of god. by diuine scripture then it is most cleere , that our soules are spirits , which are not to be extinct in death like the body : but doe remaine seperated afterward , & liue perpetually . god saide , that wee neede not to feare such as kill the body , and afterward can doe nothing els . he said likewise to the cōuerted theefe : this day thou shalt be with me in paradise . if the soule could be extinct and dissipated like smoke in death , it would not then follow , that she should cōuerse and liue afterward with iesus christ : it is then a spirit , which continueth after death , and in regard it is a spirit , it cannot be idle . as concerning the word paradise , it signifieth the place of happie and eternall life : there where ioy , wisedome and iustice are in all aboundance . it is necessary to note the sermon of the good theefe , which he made hanging aloft on the crosse , euen when he was at the instant of death , and when all the apostles were astonnied , and had left off theyr office of preaching , & did forget the mercies of god. vndoubtedly , thys spectacle was not without great signification , for , there was to bee seen two theeues hanging with the blessed sonne of god , which signified , that the world was condemned to death for most greeuous offences and seeing it should be so , that the son of god , was to appease his fathers displeasure , and by his death onely : that yet one part of the worlde would still contemne this benefit , & despise the kindnes of thys sauiour , as may be discerned in the bad theefe , hauing no hope at all of saluation , and in whose person is figured forth to vs , the wicked , seditious , and tyrants , enemies against the gospell of god , who ought assuredlie to know , that their cōdemnation is alreadie doone , for theyr wilful contemning the mercies of god. but the other part of the worlde , which are such as ( with reuerēce ) acknowledge and receiue this blessing of god , knowing & confessing ( with the good theefe ) that they haue deserued nothing but condēnation & death : yet trusting onelie in god , doe inuoke his mercy and propitiation , acknowledging also , that they are deliuered from sin & death , onely by the blessed & innocent death of their redeemer . the good thiefe , who desired his deliuerance of god , acknowledged him therein , and albeit he saw him there to die with him ; yet he helde it for most certaine & assured , that this was he who could giue him eternall life : wherefore he heard the sweet answere of god , who promised him , that that very day , hee shoulde bee with him in the place of rest , life , and ioy perpetuall . by this voyce hee vnderstood , that his sinnes were forgiuen him , and that life eternal was ( in mercie ) bestowed vpon him . then , though hee was hanged , broken , & halfe deade , yet ( for all that ) he did honour & gaue reuerence to the sonne of god : euen then when the whole church was silent , and when the apostles were amazed and dispersed , yet hee confidētly said ▪ that he who was there hanged , and readie to die , shoulde ( neuerthelesse ) raigne and giue eternall life to men : he called on him , as the onely maister & authour of life : nay more , he defended the glory of god against the other euill speaker . this spectacle then admonisheth vs of many things , and all good mindes doe acknowledge , their transgressions to bee fixed to his crosse : for wee are all ( by our sinnes ) subiect to death and calamities of all sorts , and can no way bee deliuered but by the sonne of god only . it remaines then , that wee call on him ▪ , that wee declare to others these great blessings , & that we maintaine his honor & glory , against all miscreants and euill speakers : whatsoeuer afflictions , torments or deaths we endure in the cause , to the end , that hee may giue to euery one of vs , that which hee did to the happy conuerted theefe , saying : this day thou shalt be with mee in paradise . seeing then so great a matter is cōtained in this speech and conference , of our sauiour christ with the good theefe , let vs confirme and fixe in our harts , this saying and most powerfull sentence : which manifestly declareth , that the soule is a seperable spirit , liuing after it hath left the bodie , according as christ himselfe sayde , that the spirit of the cōuerted theefe , should conuerse and bee with him in paradise . assuredly , it coulde not conuerse nor liue after death , if it vvere onely of the bodies tēper , or if it were some smoke , neyther coulde it likewise bee in paradise , but would be dispersed abroade in the ayre . in saint mathewe , moises spake and conferred with our sauiour in the mountaine , although it be plainelie written in the booke of the repetition of the law , commonly called deuteronomie , that moyses was deade and buried : our sauiour then spake with the seperated soule of him . saint paule saide , that he desired to be deliuered from his body , and to bee with iesus christ. and to the corinthians hee said : while we remaine in this bodie , we are far off from our lord. but we haue this confidence , that after we shall haue finished this long voyage , we shall then abide with him . and s. peter sayth , that the spirit of our lord , while his bodie was in the tombe , preached vnto the spirits of them that were in prison : which then assureth vs , that our soules are separable spirits . in saint luke , the historie is recited of the wicked rich man that was in hell torments , & the poore begger , whose spirit was in abrahams bosome . in another place , god sayth , that hee is the god of abraham , and the god of isaac , and the god of iacob : and that he is not the god of the deade , but of the liuing . let vs then end vvith this conclusion , that abraham , isaac & iacob are liuing . finis . socr. tell me , which doost thou iudge to be workes of fortune , or of reason and deliberation ? as much to say , as those workes that haue no certaine end , neyther are knowne wherfore they be made ? and what thinkest thou of such , as manifestly doe appeare , that they are made for the benefite of men ? aristo . doubtlesse , those which are made for the profit of men , are questionles workes made by reason & deliberation . socr. doth it not thē appeare to thee , that hee that frō the beginning made men , and gaue thē sence , whereby they shoulde haue knowledge of euerie thing , did it not for their benefit ? as eyes to behold thinges visible : eares to heare soundes : & so likewise of things that are apprehended by sent , whereof no profit woulde bee had except we had nostrils : nor knew wee howe to perceiue or distinguish which taste is sweet , & vvhich is sower or sharpe , except we had a tongue and pallate to tast them ? moreouer , dooth it not likewise seeme to thee , to bee a worke of gods high prouidence , to enclose ( within lidds ) the weak and feeble eyes , which when need requires to see , doe open , & close againe when desire of sleepe vrgeth ? and to the end no angry windes may bee offensiue to them , hee hath placed the browes ouer the eyes , as also to defend them from the sweat , descēding down the head , yet kept therby out of the eyes . as in like maner the eares , that receiue all sounds , and yet are neuer full : the teeth also in order made and placed , that those before do cut the meat , and those behind chewe & prepare it for the passage : so may we say of the mouth , wherby the foode hath conuoy to the stomack , being seated vnder the eyes and nostrills : but the cōduit of offensiue superfluities , is placed behinde , and far from the seueral seates of the sences , least it shoulde be any way hurtful vnto them . these things which thou discernest to bee made by so great a prouidence , whether doost thou attribute them to fortune , or to counsell and deliberation ? aristo . assuredlie , these thinges seeme to mee , to bee the workmanship of a most wise creator . socr. and the naturall great desire vvee haue to beget a continuation of linage , as also of mothers to nourish their young chyldren , & when they become great , a care for theyr liuing , and then the mightie feare they haue of theyr death . ari. in sooth , al these thinges are the workes of him , who had a will , that by counsel , reason , and deliberation , his creatures shoulde bee made liuing , hauing both sence and moouing . socra . dooth it appeare to thee that thou hast any discretion , whereby thou makest apprehension or iudgment of these thinges ? thou hast in thee a little portion of thys earth , which thou seest to be so great , & a small quantitie of humour , which is of so large aboūdance in the world : nowe , considering eyther of these thinges to be so great , & yet thou hast of eyther some smal portion , and altogether being so assembled in thy body , as thou couldest haue no vnderstāding at all , except they were in this sort ordered : these thinges ( i say ) being so great , and in multitude infinite , howe doost thou imagine , but that they should be well ordained ? arist. i can no way perceiue their ordenation , as i behold the order of other workmēs labours . socr. why euen so thou canst no way beholde thy soule , which directs and gouerns ( at her pleasure , ) all thy whole bodie : yea , and in such sort , as thou mightest else say , thou doost all thinges without counsell ; reason , or deliberation , but that onely raiseth regard of feare and trembling . arist. i vvoulde be lothe to neglect the gods , but doe holde and esteeme them so great , as wee shoulde haue nothing els to do , but to be reuerent onelie toward them . socra . the greater then thou esteemest them to bee , the more thou oughtest to honour them . arist. if i wist that they had any care of men , i woulde adore them , and neuer neglect them . socra . vvhy howe canst thou thinke , but that they haue care and regarde of vs , seeing man is made onely ( aboue and beyond al other creatures ) to goe vpright ? to fore-see many thinges intended to him , and to gouerne all other creatures vnder him ? hauing eyes , eares , and a mouth bestowed vpon him ? and though to some he haue giuen but feet , as to serpents : yet to mā he hath giuē hands , to garde himselfe from many outrages , wherin we are more happy then other creatures . and albeit other beastes haue tongues , yet to man onely it is giuen , to turne his tongue from one side of his mouth to the other , thereby to forme an intelligible voyce , to dispose and make known his thoughts to others . now not onely is this care taken of our bodies , but much more of our inward spirits . for where or when did any other creature euer thinke or consider , that god was the creator of the very best and greatest thinges ? or what kinde else , ( onely man excepted ) dyd euer , or can giue honor to god ? or keep himselfe from cold , heate , famine , thirst , & other inconueniences ? or shun diuersitie of diseases ? or by exercise gather strength , ability , and learning ? or retain longer and more faithfully what-soeuer is to be vnderstood ? seemes it not then to thee , that man onely is ( as a god ) amongst all other creatures ? more excellent , and out-going them both in body and minde ? vndoubtedly , if man had had the body of an oxe , hee coulde not haue doone what soeuer he would ▪ & such as haue hands ( without any other part of inward spirit ) haue somwhat to bee reckoned of much more , then they that haue no hands at all . but thou that hast handes and vnderstanding , canst thou think that god hath not care and respect of thee ? doost thou not think , that the most auncient and wisest citties , are those that most dilligently & carefully doe honour the gods ? learne , learne my friend , that thy soule gouerns thy body : likewise , that the good spirit which containeth all thinges , directeth all thinges at his good pleasure . thinkest thou that thine owne eye can see many thinges farre off , & that gods eye doth not discerne them altogether ? or that thy minde may conceite at one instant , what is doone in athens , scicilie , egypt , or elsewhere , and the diuine spirit or minde , dooth not know all things directly together ? yes , hold and beleeue it for most certaine : that god sees , heares , regards , and hath care of thee , me , & all thinges else whatsoeuer together . finis . a directorie , for the readers more easie and speedie apprehension , of the speciall matters handled in this treatise . what benefit a man gaines by the knowledge of himselfe . page , 2. what the soule is . page 3 , of the vertues and powers in the soule . page 4 , of nourishment , and the manner of the bodies nourishment . page 5 , 6. of choller , mellancholie , & phlegme . page ▪ 8 , of the blood , and how it is receiued , page 9 , of three kindes of digestion , to perfect nourishment . page , 11 , that the inconvenience of the first digestion , is not holpen by the other . page 14 , some mens oppinion concerning the soule . 16 the hurt of intemperancie . page 17 , sixe things not naturally in vs. page 18 , the benefit of labour to the body . page 19 the hurt of immoderat exercise to the body . 21 of sleepe , how it benefits the body , and helpes the powers of the soule . page , 22 , 24 , how heat & blood do work for the hart . 24. of dreames in sleepe , their kindes , causes & examples . page 31 , 32 , 33 , 34 , &c. of the increase of nourishment , & when nature receiueth most substaunce to her selfe . 38 , 39 how naturall heat groweth or decaieth in vs , 41 ▪ of death naturall , and vnnaturall . page 43 of generation , & how the fruite is formed , 44 , of the offices , veines , and arteries of the membrane . page 46 , 47 , how the nauill is made , and in what time . 48 , of the places for the liuer , hart and braine , 50 how the liuer is formed , and what it is . 50 how the bowels are fastened to the back , 51 how diaphragma is formed . page 52 of the back bones , and forming of the hart , 53 of the harts nourishment . page 54 that the hart is the beginner of vitall heat , 55 how the lungs and lites are formed , and consequently the bodies height . page 57 of the forming of the braine , and skull of the head . page 57 , 58 , of the marrow in the chine bone of the backe , page 60 how the fruite is nourished in the wombe , and the bloods deuision into 3. parts . 60 , 61 , 62 , how the power vegetatiue nourisheth the body , and maintaineth kind . page 64 howe the order of the seuerall powers supplie theyr offices , page 68 of the sensitiue power , beeing the soules second power . page , 71 of the fiue exteriour sences , and first how sight is wrought in vs. page , 72 of the inwarde organes of sight , and what vse they serue vs to . page 74 how sight hath his seate , and what spirits giue life to the eye . page , 77 the maner how colours are truly discerned , 80 , the true capacitie of the eye in sight , and benefits of that sence . page 81 , of hearing and his organe , page 82 what sound or noyse is , & of the meanes of apprehending it , page 83 , 84 how our speech or voyce is formed . 86 of smelling , & by what organe it is apprehended . page 89 what odour , sent ▪ or smell is , 90 , of tasting , and his organe , & howe the tongue tastes with his meanes , vse and obiect . 94 , 95 of the seuerall kindes of sauour ; what sauours best please the taste : what most vrgeth appetite : and of thinges without sauour . page 96 , 97 , 98 , 99 , &c of touching & his organe , & benefit . 107 , 108 of the inwarde sence , his seate , and necessarie vse . page 108 , 109 of the fiue inwarde sences , their organes what they are , & how they help each other , 110 , &c of the braine in his diuersity of kindes . 118 of two kindes of appetence in the sences . 119 of the foure principall affections , and theyr opposites : both helping and hurting . 122. &c the organe of the appetente power , and what it is . page 133 of the commaundements in both the tables . page , 136 , 137 , 138 , &c of the contrarietie & difference amongst men . page 41 , of two kindes of gouernment : compulsion & obedience . page 143 , 144 , that the will is the commaunder of the affections . page 146 the reason of lawes , deuision of possessions , & iustice in our dealings . 149 , 150 , 151 how the lawe agrees with nature , and in vvhat manner . page 153 , 154 of two kindes of moouing in the hart : and the efficient causes thereof , 155 , 156 , 157 of the powers of nature , answerable to the harts affections , and their difference . page 158 , of the hart , with his helps and hurts . 159 , 160. of the soules societie with the body , aunswerable to the humours . page , 162 , of the proper causes of our affections , & whence they take originall . page 163 that natures corruption is the cause of our euill affections . page , 167 of the diuine affections in our sauiour , page , 168 , 169 , 170 , the contrarietie of affections in christians and infidels . page 170 , 171 of concupiscence , and how it may bee vnderstood . page 173 , 174 , 175. of the cōtrary mouings of the hart & wil. 176. howe to come to the true knowledge of our selues . page 178. of the motiue power , carrying the bodie from place to place . page , 180 that the soule is the cause of the bodies moouing . eodem two kinds of moouing , and the power of eyther of them . eodem of a commixed power , partly naturall , & partly voluntary . page 181 of the intellectuall power . page 182 howe action becoms appropriate to intellection , and differs from the power sensitiue . 183 of the obiect of intellection : his offices & organes . page 184 of the two vnderstandings , actiue and passiue . page 186 the action and habitude , guide the vnderstanding . page 187 of the speculatiue & practiue knowledge . 188 of reason , & the wills coniunction therewith . page eodem , of the wills definition . eodem . of the hurt of natures lacke of her primatiue condition . page 189 of the impediment and hinderances in our vnderstanding . 190. how gods image becommeth deformed in vs , and what we ought to desire of him in repayring of our wants & defects ▪ 190 , 191 , 192 , of the soules immortalitie , and naturall reasons therefore alleaged . page 193 , 194 that the soule consisteth no way of the elements . page 195 what nature can doe , notwithstanding her corruption . page , 196 of mens carelesse regard of their soules immortalitie . page 198 , how god instructed the soules immortality frō the worlds beginning . page 199 that our soules are spirits , not to be ouer-come by death . page 203. that the soule is to liue with christ after death . page 204 of paradise , and what it signifieth . page 205 of the good theefes sermon on the crosse . page , eodem one part of the worlde refused the benefite of christes death . page 206 , the condemnation of the wicked , & assurance of the elects saluation . page 207 , that the good theefe preached gods glorie , when the whole church was silent , and the apostles stood dumbe . 209 that the soule is a liuing spirit after the bodies death , and no way consisteth of the bodyes temper . page 212. finis . notes, typically marginal, from the original text notes for div a07786-e670 the benefit of the knowledge of a mans owne selfe . what the soule is . the vertues of the soule . the powers in the soule . of nourishment . the manner of the bodies nourishment . choller . melancholie phlegme . of the blood . three kinds of digestion to perfect nourishmēt , natures instruction concerning our gifts & graces . 1. cor , 12. the inconuenience of the first digestion , not holpen by the other . the oppinion of som concerning the soule . the hurt of intemperancie . herac. ephe. salomon . sixe things not naturallie in vs. the benefit of labour . the hurt of immoderate exercise . the benefit of sleepe . how sleepe profits the powers of the soule . how heate and blood worke for the hart . an excellent comparison . three duties needfull in a prince or ruler . conclusion concerning sleepe . the power appetente . the power intellectiue . an apt comparison . concerning dreames in sleepe . diuers kinds of dreames . example of dreames , the causes being euident . when the cause of dreames is in vs. dreames fore-telling things to ensue . examples concerning dreames . diuine dreames or inspirations . deuillish dreames . the hurt of intemperance . encrease of nourishment . when nature receaueth most substance to her selfe . example how the body is increased . when naturall heate decayeth in vs. example conceruing our life . death naturall according to aristotle . death vnnaturall , occasioned by many causes in our selues . concerning generation . howe the fruite is formed at the first . the offices of the membrane . of the veines and arteries of the membrane . howe the nauill is made , & in what time . the places for the liuer , hart , and braine . how the liuer is formed , and what it is . how the bowels are fastned to the backe . how diaphragma is formed . of the back bones . the forming of the hart . the harts nourishmēt . a comparison worth the noting . the hart is the beginner of heat vitall . howe the lungs and lites are formed , & cōsequently the height of the body . the forming of the braine . the skul of the head . the nerues are bred in the braine , as the veines in the liuer . the marrow in the chine bone of the back . howe the fruit is nourished in the wombe . the deuision of the blood into three parts , and to what vses . male chyldren more perfect then female . an admirable secret , & worthy ( with great reuerence ) to be regarded . hipocrates rule frō the time of cōception , to deliuerance . of the power vegetatiue , and how it nourisheth and increaseth the body , as also maintaineth kind how nature admonisheth vs to be continent . our selues the greatest enemies to nature . the infinite goodnes of god in our bodies framing . howe the order of the seuerall powers is to be considered in theyr offices . an absolute proofe of god against any atheist whatsoeuer . a note cōcerning christian dutie in vs toward god , in regard of al his diuine gifts bestowed on vs in nature . of the power sensitiue , being the second power of the soule . of the exteriour sences , beeing fiue in number . 1. sight , & howe the same is wrought in vs. aristotles answer concerning our two eyes . of the inward organs of the sight , and what vse they serue vs to . small difference between life & death , but by the benefit of sight platos oppiniō , to what end our eyes are giuen vs. where the sight hath his seate and abiding . of the spirits that giue life to the eye . aristotles iudgment of the eye . a question concerning the sight of the eye . the answer worth the noting . an excellent comparison . how easilie the eye may be offended the maner how colours are truly discerned . the true capacitie of the eye in sight . the benefits which the sence of sight yeeldeth . 2. of hearing , & the organs therto appertayning . what sound or noyse is , and howe it makes it selfe . of the means wherby eyther sounde or noise is apprehended . howe all sounds are conueyed to the sence common . the maner how our voyce or speech is formed . an excellent note cōcerning our voyce or speech . by this sence wee haue fayth . 3 of smelling , and by what organs it is apprehended . what odour , sent or smell is . apt comparisons of sents in their moist & dry kindes . the sweetest things haue least sauour . the differences between good sents and hurtfull . the means howe wee iudge of smells . sent is very necessary to our life . 4 of the sence of tasting ▪ & his organe . howe the tongue receiues his tast . the means of the tastes vse in his actions . sauour , the onely obiect of taste . many sorts of sauours . of the sweet sauour . of the sauour ouer sweet . of the fatte & marrowie sauour . what sauours best agree with nature , and most please the taste . of the bitter sauour . of the strōg and hot sauour . of the sower sauour . the sharpest sauours doe most vrge appetite . of the greene sauour , that edgeth the teeth . of the rude and sharpe sauour . of the salt sauour . of thinges without sauour . 5. of the sence of touching and his organe . of the benefit of this sence . of the inward sence , and where it is seated . the necessity of the inward sence the sence cōmon , and memory , according to aristotle . galens addition of cogitation . fiue inward sences . 1. sence common . 2. sence imaginatiue . 3. sence estimatiue . 4. sence deliberatiue . the wonderfull prouidence of god for his creatures . a strange example of the snake & the lamprey . a kinde of deliberation in dumb creatures , confirmed by exāples . 5. sence is memory . the organe of the sence common , & his place . many powers in the inward sences . the organe of cogitation , and his seate . example of this sences power . the organe of memorie & his place . of the brain in his kinds , of diuersitie . two kindes of appetence in the sences of the power motiue . of greefes . foure principall affections . 1. ioy. 2. feare . 3. hope . 4. hate . the opposites foure . 1. loue. 2. greefe . 3. enuie . 4. iealosie . of anger , & the hurt it doth the braine . homers oppinion concerning anger . of feare , and how it hurts the hart . the hurt of greefe and sadnesse . of loue , and how it helps the hart . of hate and his hurt . of shame . of mercy . of enuie . of iealosie . how a king ought to be iealous . an affection more hurtful then the rest . of ioy , and how it delighteth the hart . of affections pleasing to god. what the contrary are . the hurt of humane societie . the organe of the power appetēte . galen , concerning our affections . affections are not of the liuer nor the other parts . homers saying of the belly . cōcerning our loue to god. the degrees of the commaūdemēts , in the first table . of the first commaundement . of the second commandemēt . of the third commaundement . of the 4. commaundement . the sum of the first table , well worthy to be regarded . of the second table . aristotle in his pollitiques , concerning the difference amongst mē . s. paules affirmation of lawes & obedience . what men are to bee honoured . two manner of gouernments , the first cōpulsiue . the second , ciuill and obedient . pericles ruling of the athenians . seuerall affections in the multitude . reason and iudgement giuen vs of god. the first offence , natures maine impedimēt . the wil , cōmaunder of the affections . the application of the two gouernments in nature . of the dutie we owe to our parents , exampled . of the other commaundemēts following . the reason why lawes & penalties were instituted . why the deuision of possessions was thought behouefull . cōcerning theft . the reason of iustice in our contractions . without truth , no societie can be obserued . natures cōseruation of herselfe : & our iniury to her and our selues . the lawe agreeing with nature , and in what maner . the lawes them selues the voice of nature , by their causes . two kindes of mouing in the hart , first by the pulse . the hart mooueth likewise by contrarietie of humours , seuerally by each one of them . of the efficient causes ( inwardly & outwardly ) of the harts moouing . of the powers of nature answerable to the harts affections , & their difference . of the hart in greefe & sadnes , and the bloods office in seruice then . of the hart , in ioy & anger , & how the blood works then . of mellanchollie and chollericke men , & their conditions . of sanguine men . of phlegmatick mē . of the soules societie with the body , answerable to the humours . of the proper causes of our affections , and whence they receiue their originall . aristotles oppinion of good people & good affections . platos iudgment of anger . our good affections are diuinely inspired . aristotles saying of anger in a vertuous man. the corruption of nature in vs , the cause of euill motions . of the diuine affections in our sauiour . his zeale of his fathers glory . his heauines for lazarus . his loue to little chyldren . his compassion of them in the desert . the contrarietie of affections in christians & infidells . the wisedom of the heathen . cōcerning concupiscence abyding in vs. of the word concupiscence , and how it may be vnderstood . concupiscence an errour in the will. the wills boldnesse in his owne pride . rom. 7 , 24 ▪ rom. 7 , 25 , the harts moouings ioyned with the will. 〈…〉 of nature . of the contrary moouings of the hart & will. mark , 7 , 21 , the hart signifies the will and vnderstanding . howe to come to the knowledge of our selues of the motiue power , carying the body from place to place , and what are his organes . the soule , the cause of the bodies moouing . two kindes of mouing , naturall and voluntarie , and the power of eyther . of a commixed mouing partly natural , partly voluntary . of the power intellectuall , according to s. augustines oppinion . how action becoms appropriate to intellection . how it differs frō the sensitiue power . of the obiect of intellection . the offices of intellection . the organs of intellection . our life is guided by our actions . aristotles deuision betweene the two vnderstandings , actiue and passiue . actions and habitude , the knowledges of the vnderstanding . of speculatiue & practiue knowledge . of reason , & the wills cōiunction there-with . the definition of the will. the hurt of natures lack of her first condition . the impediments or hinderances of our vnderstanding . how gods image becommeth mishapen in vs. what wee ought to desire of god , in reparation of our wants & defects . naturall arguments , concerning the soules immortalitie . 1. of the afflictions of good people in this life . 2. of paines reserued for the wicked , notwithstāding theyr felicitie in this life . platos reason concerning the soule . the soule no way consisteth of the elements . what nature can , notwithstanding her corruption . of gods great loue and kindnes to vs , farre beyond others . mens carelesse regard of the soules immortality . gods instruction of the soules immortalitie , from the originall of the world . gene. 4.7 . the reason of wicked mens neglect of the soules immortalitie . gods delay of punishment agrauates the chastisemēt . gene , 4 , 7 , an especiall proofe of the life eternall . iude. 1 , 14. infinite examples to cōfirme the immortalitie of the soule . that our soules are spirits , not to be ouercome by death . math , 10.28 luke . 23 , 43 that the soule is to liue with christ after death . of paradise , and what it signifieth . the good theefes sermon on the crosse . one part of the world refused the benefit of christes death , figured in the bad theefe . the condēnatiō of the wicked , and assurance of the elects saluation , in iesus christ . when the vvhole church was silent , & the apostles dumbe , yet the good theefe preached the glory of god , in his sonne christ iesus . how much wee stand bounde to defend the glory of god , against all atheists & misbeleeuers . the soule is a liuing spirit , after the bodies death , and consisteth no way of the bodies temper . math , 17 , 3. philip , 1 , 23 , 2. cor , 5 , 6 , 1 , pet , 3 , 19 , luke . 16 , 19 math , 22 , 32 the saints paradise or, the fathers teaching the only satisfaction to waiting souls. wherein many experiences are recorded, for the comfort of such as are under spirituall burning. the inward testimony is the souls strength. / by jerrard winstanley. winstanley, gerrard, b. 1609. this text is an enriched version of the tcp digital transcription a96698 of text r208352 in the english short title catalog (thomason e2137_1). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 182 kb of xml-encoded text transcribed from 73 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a96698 wing w3051 thomason e2137_1 estc r208352 99867309 99867309 119616 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a96698) transcribed from: (early english books online ; image set 119616) images scanned from microfilm: (thomason tracts ; 243:e2137[1]) the saints paradise or, the fathers teaching the only satisfaction to waiting souls. wherein many experiences are recorded, for the comfort of such as are under spirituall burning. the inward testimony is the souls strength. / by jerrard winstanley. winstanley, gerrard, b. 1609. [8], 134 p. printed for g. calvert, and are to be sold at the black-spred-eagle at the west end of pauls, london : [1648] publication date from wing. annotation on thomason copy: "july". reproduction of the original in the british library. eng spiritual life -early works to 1800. a96698 r208352 (thomason e2137_1). civilwar no the saints paradise: or, the fathers teaching the only satisfaction to waiting souls. wherein many experiences are recorded, for the comfor winstanley, gerrard 1648 34829 17 0 0 0 0 0 5 b the rate of 5 defects per 10,000 words puts this text in the b category of texts with fewer than 10 defects per 10,000 words. 2007-05 tcp assigned for keying and markup 2007-06 aptara keyed and coded from proquest page images 2007-09 elspeth healey sampled and proofread 2007-09 elspeth healey text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion the saints paradise : or , the fathers teaching the only satisfaction to waiting souls . wherein many experiences are recorded , for the comfort of such as are under spirituall burning . the inward testimony is the souls strength by jerrard winstanley . jer. 31. 34. and they shall teach no more every man his neighbour , and every man his brother , saying , know the lord : for they shall all know me , from the least of them unto the greatest of them , saith the lord . 1 john 2. 27. but the anointing which ye have received of him , abideth in you : and ye need not that any man teach you : but , as the same anointing teacheth you of all things , and is truth . london , printed for g. calvert , and are to be sold at the black-spred-eagle at the west end of pauls . to my beloved friends , whose souls hunger after sincere milk . dear friends : it hath been the universall condition of the earth ( mankinde ) to be overspread with a black cloud of darknesse ; and the knowledge of the king of righteousnesse hath been manifested but in some few scattered ones , which as they haue had the spring in themselves , so they have been as lights in the dark world , and others have walked in their light , and rested content to drink of their streams , as if their declaration of truth had been the very fountain it self . i my self have known nothing but what i received by tradition from the mouths and pen of others : i worshipped a god , but i neither knew who he was , nor where he was , so that i lived in the dark , being blinded by the imagination of my flesh , and by the imagination of such as stand up to teach the people to know the lord , and yet have no knowledge of the lord themselves , but as they have received by hearsay , from their books , and other mens words . i spoke of the name of god , and lord , and christ , but i knew not this lord , god , and christ ; i prayed to a god , but i knew not where he was , nor what he was , and so walking by imagination , i worshipped that devill , and called him god ; by reason whereof my comforts were often shaken to pieces , and at last it was shewed to me , that while i builded upon any words or writings of other men , or while i looked after a god without me , i did but build upon the sand , and as yet i knew not the rock . and now know friends , that this ignorant , unsettled condition is yours at this time , though i know , that the proud king flesh that is in you , will be ready to speak within you , and tell you , that you do know god , and christ , and be offended with me , because i say you know him not . i do not write any thing , as to be a teacher of you , for i know you have a teacher within your selves ( which is the spirit ) and when your ●●esh is made subject to him , he will teach you all things , and bring all things to your remembrance , so that you shall not need to run after men for instruction , for your eyes being opened ; you shall see the king of righteousnesse sit upon the throne within your selves , judging and condemning the unrighteousnesse of the flesh , filling your face with shame , and your soul with horror , though no man see , or be acquainted with your actions , or thoughts but your selves , and justifying your righteous thoughts and actions , and lead you into all wayes of truth . and this is the spirit , or father , which as he made the globe , and every creature , so he dwels in every creature , but supreamly in man ; and he it is by whom every one lives , and moves , and hath his being ; perfect man is the eye and face , that sees and declares the father , and he is perfect when he is taken up into this spirit , and lives in the light of reason ; and there is no man or woman can say that the father doth not dwell in him , for he is every where ; there is no a creature in the compasse of the creation , but he is in that creature , but disobedient man knows him not , and why ? because flesh is not subject to the spirit within it ; his covetous flesh hath deceived him , for he either looks abroad for a god , and so doth imagine and fancie a god to be in some particular place of glory , beyond the skies , or some where he knows not , or in some place of glory that cannot be known till the body be laid in the dust . or else if men do look for a god within them , according as the record speaks , god is within you ; yet they are led by the motions and commands of king flesh within them , and not by king spirit ; and here they are at a losse , not being able to distinguish between flesh and spirit , by reason that covetousnesse and self-will blindes their eyes . truly friends , king flesh is very covetous , self-loving , and self-honouring ; it likes them that say as it saith , but it would imprison , kill , and hang every one that differs from him ; he is full of heart-burning , either of open envy , and bitter distemper , or else carries himself in a smooth , quiet way of hypocrisie , walking in a shew of truth , like an angell of light , but when he gets an opportune power , he turns to be a tyrant , against the way of the spirit . and so all his love was but for by-ends , to satisfie self in some particular or other : but now the king of righteousnesse within you , is a meek , patient , and quiet spirit , and full of love and sincerity , he burns up the proud and hasty flesh , he loves truth , and hates a lie ; if the creature acts unrighteously , he checks and shames him , if he act righteously ( according to the creation of a man ) he speaks peace within , and so makes the man to walk sincerely , and warily . and when you come to know , feel , and see that the spirit of righteousness governs your flesh , then you begin to know your god , to fear your god , to love your god , and to walk humbly before your god , and so to rejoyce in him ; and therefore if you would have the peace of god ( as you call it ) you must know what god it is you serve , which is not a god without you , visible among bodies , but the spirit within you , invisible in every body to the eye of flesh , yet discernable to the eye of the spirit ; and when souls are made to have community with that spirit , then they have peace , and not till then . for this let me tell you , that if you subject your flesh to this mighty governour , the spirit of righteousness within your selves , he will bring you into community with the whole globe , so that in time you shall come to know as you are known , and you shall not need to run after others , to learn of them what god is , for as you are a perfect creation , every one of himself ; so you shall see , and feel that this spirit is the great governour in you , in righteousness ; and when you come thus to know the truth , the truth shall make you free from the bondage of covetous , and proud flesh , the serpent that held you under slavery all your life time . well , as darkness hath overspread the earth ( mankinde ) so now is the time come , that knowledge shall abound , and cover the earth ( mankinde ) light begins to arise , the spirit begins to appear in flesh , he spreads himself in his sons and daughters , so that as the sun shines from east to west , so shall the appearing of this son of righteousness he ; he comes not now in corners , but openly ; the poor receive the gospel , ( which is this everlasting spirit ) wise men in the flesh are made fools , fools are made wise , scholars are declared to be ignorant , the ignorant ones in mens learning , become abundantly learned in the experimentall knowledge of christ . i do not write to teach , i only declare what i know , you may teach me , for you have the fountain of life in you as well as i , and therefore he is called the lord , because he rules not in one , but in everyone through the globe , and so we being many , are knit together into one body , & are to be made all of one heart , and one minde , by that one spirit that enlightens every man . i have yeelded to let these few experiences come abroad , and partly unwilling , because i see more clearly into these secrets then before i writ them , which teaches me to rejoyce in silence , to see the father so abundantly at work ; and it shall cease speedily for men to stand up as they do to teach one another , for every one shall be taught of him , and i shall be as ready to hear as to speak , and to give as to receive , and every one delighting to do as they would be done unto . this is the king of righteousness that shall raign in the earth , this is the spirit that is now pouring out upon sons and daughters ; though it yet seem small , it shall speedily increase , and the father will not despise that day of small things ; proud flesh shall die , and raign king and governour in man no longer : they that have understanding know what i say , others may reproach , and be offended , but after they have been tryed in the fire , which is the spirit , they will acknowledge a truth herein , and he made to speak as a friend to truth . your friend , whose peace , liberty , and life lies in the spirit that governs within the globe . jerrard winstanley . the fathers teaching is the only satisfaction to waiting sovls . chap. i. the teachings of men , and the teachings of god , are much different : the former being but the light of the moon , which shines not of it self , but by the means , and through the help of the sun : the latter is the light of the sun , that gives light to all , not by means and helps from others , but immediately from himself . mens teachings are two fold , first , when men speak to others what they have heard or read of the scriptures , or books of other mens writings , and have seen nothing from god themselves . and thus by natural industry , study , length of time in such an exercise , or education from childehood many men preach , or teach others , and think , and so do others think of them , that they are sent of god ; but gods time is drawing neer , that he will make it appear that these men do run before they be sent : and that it is not the zeal of god which sets them to work , but the desire and sweetness of a temporal living ; but this kinde of teaching and teachers must vanish : and though god hath suffered them , and yet awhile will suffer them ; for he sits upon the throne , therefore let them alone , and wait upon god . secondly , others speak from their own experience , of what they have heard and seen from god , and of what great things god hath done for their souls , and this is from god : and it is that ministry of the gospel which god hath put into the hands of men , whereby god doth mightily manifest himself ; and if any man take up this trade of teaching , to get a living by ( for preaching is now adayes become a trade ) and speaks not from god by experience what they speak ; they are clouds without rain , and such as meddle with holy things , that as yet they have nothing to do withal . but this teaching in gods time must vanish too ; for this moon-light , that is , conveying knowledge to others by helps and means , is to be swallowed up into the light of the sun , and god shall become all in all , as it is said , ye shall be all taught of god , and you need not that any man teach you ; for the anointing which the saints receive from the father doth teach them all things . and that prophesie of ieremiah must be fulfilled , that the time shall come , that men shall not teach one another , saying , know the lord , for all shall know him ( by gods own teaching ) from the least of them to the greatest and when god and the lamb are the light of the city , there shall be no more need of the light of the sun , nor of the moon . by the mentioning of sun and moon in this place , god speaks to the capacity of men , and points out the whole creation of night and day , and that all creature-helps and means should fail , though they were , or are as glorious helps as the created sun that gives light to the day , or as the created moon that gives light to the night . and that the time shall come , nay , it is begun , that god himself will be the light of men , without creature-helps , or means . and so paul , seeing that the indwelling of god in man , is , and would be a glorious sun shine light , said , that knowledge ( or rather this way of conveying verbal knowledge one to another ) shall cease , but love , which is god , endures for ever . but thirdly , the teachings of god shall never cease ; gods teaching differs from men very much , for men speak words to the ear , but god works out the serpent and works himself into a man , and so gives words of a feeling experience to the heart , and causes the man to see light in gods light ; as thus , i have been proud envious and discontent , and i have heard words from men against these , yet in those dayes i thought i was good , and i knew not those evils ; but when god came , and wrought humility , love , and contentedness in me , he then taught me to see , and know by experience what the strength of god in me is , which is humility love , and patience , which hath thrown down the strength of the serpent , which was pride envy ▪ and discontent : and this teaching of god i cannot forget , it sticks lively in me , though the ●…ords of men are forgotten by me : and thus god takes up the soul more and more into himself , and the soul findes much sweetness in feeling , seeing , and sensibly understanding the nature of god working , dwelling , and ruling in him ; this is gods teaching , in making men to know , and to enjoy god , & this shall continue ; for the soul shall ever be learning what god is , and shal be more & more fed with this his teaching ; and as the divine beeing is infinite in all his attributes , so the teachings of god in a soul shall be infinite , with●ut end ; for god will still be leading the soul to know by experience the mysterie of god more and more : this i say is gods teaching . and without gods teachings in this kinde , all the teachings of men will do no good , for hence it is that there are so many hypocrites amongst professors , they know much in the letter , as men teaches them ; but they know nothing in spiritual power , which is the way that god teaches . and truly let me tell you , if this power of god be wanting , you will feel an inclinableness in you to give way to every evil action , when a temptation thereunto is before you ; for though a man know from the letter , that iniustice , covetousness , rash anger , hardness of heart toward others , and uncleanness of the flesh are evil ; and that the wrath of god will break forth upon such as commit such and such evils . and though he know likewise from the letter , that justice , faith , meeknesse , and tendernesse of spirit , holinesse and chastitie are good , yet this very man will be ready , nay strongly drawn by the powers of his flesh to do the evill , and refuse the good , unlesse the powers of god be established in him , and be his keeper : as thus , the power of justice delivering him from the power of injustice ; the power of a meek and patient spirit delivering him from the power of pettish frowardnesse ; the power of chastitie delivering him from the power of uncleannesse : for this is the anointing , or that son of god ruling , a king of righteousnesse and peace within you , that sets you free . and truly when god is pleased to set you free from the serpent , and to let you see and feel his divine power thus ruling in you , your heart and tongue cannot be silent , but you will with life , delight , and power be chearfully returning praises to your heavenly father , that hath made your nature conformable to his son jesus christ . another thing let me tell you , and truly it is to let you see what danger you are in , if you only know the letter , and want the power of god , if you hear paul speak , that believers are not under the law of works , but under the law of love ; and if you hear the saints of god speak out of experience that christ hath set them free : now observe , i say , you that only hear the letter , or outward report , and do apprehend , and can speak again what you hear , you begin to think your selves some body ; i speak to you that think you are free , and yet are not : here is a self conceit presently arises in you , for knowledge in the letter only puffs up , and this is one danger , but this is not all . for now this wise flesh will be yet presuming , and will argue thus within thy heart , god hath set us free from the law of works , we shall neither be condemned nor saved by that , for we are under grace , that is , the the law of christ , and therefore saith the flesh , thou mast take thy pleasure , that which was sin formerly , while thou wast under the law of works , is now no sin while thou art under the law of love : this is the temptation , and now thou art upon tryall . but if the son set thee free , he doth not only set thee free from the law , but from the serpent too ; not only from gods law , of do this and live , but from the serpents law of works too ; for thy proud flesh would be reconciled to god by his workings , but this is thy bondage , and it shall not . and if thy thoughts run , that thou art freed from gods condemning law of works , and yet findest no power of god within , casting out the strong man , truly for the present the father of lies , the subtil flesh hath deceived thee . this tickling delight of thy flesh , is the same serpent that tempted adam ; if thou eat hereof , that is , if thou joyn hands , and take delight according to the whisperings thereof , as to be unjust , secretly to seek revenge , to be unclean , or adulterous , or the like , thou wilt finde that this is the father of lies , that promises much pleasure , but cannot perform , for it will throw thee into the fire , that is , under the lashes of gods law , which thou thought thou wast freed from . but if thou have such whisperings , and finde a strength to reject them , thou wilt then see by experience , that the strength of god is stronger then the flesh : i believe the dear servants of god are much tempted ; for my own particular , i can hardly hear a sin named , but i have been tempted to it , but i have found the teachings of god very , usefull , and the only power of the father at such times hath kept me from wicked actions . well , if thou finde that the power of god in thee , which is sincerity and truth , treds the aspiring of injustice in thee under foot ; and the power of god , which is chastitie , treds adulterous , unclean enticements under foot ; and the power of god , which is love , treds envy and heart-burning grudge under foot , and the like : this is the wisdom and power of god , even that son of righteousnesse that sets you free ; for this is the powerfull oyle that was poured upon the head , jesus christ , and runs down to the lowest member . this power of god within thee , answers the whisperings of that lyar the flesh within thee , and tels thee , it is true , thou art not under the law of works to be condemned or saved by it , but thou art under the law of love and holinesse . the wisdom and power of god is thy keeper ; is god unrighteous , is god froward , is god envious , is god unclean , or doth he take delight in strange flesh , or in any creature without himself , or doth he not delight in himself , in whom there is all glory ? indeed friends , minde what i tell you , the flesh alwayes delights in its self , and in the enjoyment of creatures ; but the power of god in thee alwayes glories , and delights in god , and findes rest in none but in god . i speak this , because i know that this is the most subtil , most ensnaring , and most dangerous temptation of the professing flesh , of any i know : and if god appear to be your strength at this time of trial , you will then say feelingly , and with a rejoycing thankfull heart , o the mighty god indeed is my strength , i had been unjust , theevish , envious , proud , given to all uncleannesse of the flesh , but the power of gods truth , love , humility , and chastitie hath cast this strong man armed out ; and now i see what truth is , what chastitie is , what love to enemies is , what sincerity is ; this is the power of god , this is the anointing , this is the king of righteousnesse that rules in earth , this is the son that hath set me free , will keep me free : every particular measure of this sweet power of god are so many particular angels of light , or manifestations of love sent from the father , to be my keeper : well , i only mention this experience , that men may prize gods teachings more then they have , and to be afraid of mens teachings when gods is wanting ; for truly the most glorious preacher , or professor of literal gospel , either are , or will prove the subtilest hypocrites , if this power of god be not their strength , and life , for without god we can do nothing , and by him , we are able to do all things . some truths i shall here write , which brought along with them much life and peace into my heart , when god sent them down into me , ( or rather when he took me up into them ) and caused me to behold , and feed upon the glory of them : but i do not write to teach any one my words to be their knowledge , for what i know , i speak , and leave it upon the spirit of the reader , that if he finde the same workings of god in him , his joy may be confirmed by a witnesse , and so fulfilled ; that more hands may be lifted up together to set the crown upon our god , and that more mouths may be opened , to sing alleluia , and prayses of honour to our father , and to the lamb for evermore . it is very possible , that a man may attain to the literal knowledge of the scriptures of the prophets and apostles , and may speak largely of the history thereof , and draw conclusions , and raise many uses for the present support of a troubled soul , or for the restraining of lewd practises , or for the direction of a civill conversation , and yet both they that speake , and they that hear , may be not only unacquainted with , but enemies to that spirit of truth , by which the prophets and apostles writ . for it is not the apostles writings , but the spirit that dwelt in them that did inspire their hearts , which gives life , and peace to us all : and therefore when the prophets , jeremiah , ezekiel , and isaiah spake what they saw from god , they spake , thus saith the lord , out of experience of what they saw , and felt , and they were called true prophets . but when others rise up , that spake their words and writings ▪ and so applying them to another age , and generation of men , saying , thus saith the lord , as the other did , yet they were called false prophets , because they had seen nothing themselves from god , but walked by the legs , and saw by the eyes of the true prophets ; for god doth not threaten death to every city in every age of the world , as to sodome and gomorrah ; neither captivity to every people , as he did to israel , under nebuchadnezar in babylon ; neither doth he promise victory and deliverance to every army or people from enemies , as he did to israel in jehosaphats time . now if any man speak , and assure others of victory , when god purposes destruction , or speaks of destruction , when god purposes a victory ; these men speak at random , and though they speak the very words of the scriptures , yet they speak not the minde of him that gives life , or destroys , and so having seene nothing from him , they are to be reckoned among false prophets , that run before they be sent ▪ though their words be many and eloquent . a man may know the scriptures as they are written , & yet a stranger , yea an opposing enemie to the god of the scriptures , as the jews were , they knew the writings of moses , who writ of iesus christ & yet they persecuted , and killed iesus christ , when he who was the great prophet was come , because they knew him not ; for if they had known him to have bin the great power and wisdom of god , they would not have killed him . and so many now a dayes do , and may know the scriptures of the gospel , and yet may and do persecute the spirit of the gospel through ignorance and unbelief ; truly friends , it is not the knowledge of the scriptures only , but the knowledge of the god of the scripture , as god is pleased to make known himself by his almighty working to you , that gives life and peace to you ; if you know , or can speak of scriptures , and have seen nothing of god , you are like parats , that speak the words of another as you have been taught by humane education . but if the same anointing , or power and wisdom of god dwell and rule in you , as did appear in the prophets and apostles that writ , then you can see into that mysterie of the scripture ( which is god manifest in flesh ) and so can speak the minde of the scriptures , though you should never see , hear , nor reade the scriptures from men . if your peace and comfort in god should only remain with you while you are either hearing , or reading scriptures , or while you have the society of such as can speak or discourse thereof , and then finde again that your comfort and peace is gone , when you are deprived by any occasion of that society of saints ; truly let me tell you , that though you prize and know the scriptures , yet there is a great strangnesse between you and the god of the scriptures . it hath been such a time with me , and i see it is thus with others at this very day ; let them enjoy outward hearing , reading , and liberty in prayer , and saints communion , and they are in peace , and they live in heaven as they conceive , and it is a sweet life , but it is not the life ; for if the wisdom of god hedge up all those enjoyments with thornes , and leave these poor souls alone , as it was christs case , all forsook him and fled , and left him alone to stand in the midst of enemies ; why truly here is your tryall for god hath denyed you the opportunities of hearing , reading , praying , & saints fellowship ▪ & doth not your heart now look after those helps , & mourn in their absence ? if so , as i know it is with you , then where is your knowledge , experience , and your peace in , and with god ; it shews plainly that at such a time we sucked refreshment from the creatures breasts , but not from god . or further , when you have all opportunities to hear , to read , to pray , and to communicate with saints in their society , and yet if god deny you peace and life under all this enjoyment , then you begin to mourn , to see your barrennesse and condition , like a fruitlesse fig-tree , or ruinous wildernesse ; which is well it is thus with you , god will have you lie here for a while under this bondage , before he give you liberty ; and if it be thus with you , as i know it is , then where is your rest and peace in god ? for truly god will take up his people into such a height of glory , that he will make them lie down in rest and peace in him , when no visible help or means appear , when there is no cows in the stalls , nor blossomes on the vine ▪ when no creature speaks peace , but every creature is barren of giving refreshment ▪ then god will make his people to suck life from him , who is the god of their salvation . well , when i was under your bondage , my god , who is the best teacher of erring souls , let me see that i rested first upon outward helps and means , and such as you call ordinances , though i thought not so , but was offended at any that told me i rested thereupon . and when god gave me those enjoyments , and yet denyed me a heart to suck sweetnesse from them , or rather withheld their sweetnesse from my heart , then i was troubled to see my barrennesse ; and if at any time god was pleased to let a beam of light and peace shine into me , and gave me enlargements of heart , then i thought my self to know god , but when this sun was clouded again , then i was in bondage again . well , here god taught me that i knew him not , but that i knew his gifts , and the beams of his presence that he sent down to refresh my drooping spirit , and that i rested in those beams , not in him that was the sun from whence those beams come ; and this i know is your condition , who know the scriptures it may be at your fingers ends , as we say , and that you are unacquainted as yet with the god of the scriptures . be not offended with this expression , for it is a truth , and your souls either do or will know it to be true ▪ but when gods time is to set you at liberty from your bondage ( for he works when he will , not when you will ) then you shall finde this frame of spirit in you , that if god deny you all outward means and helps , and saints communion , yet you are content , and rest in him who is your portion , your teacher , and who you finde , see , and feel is present with you . and if you finde an emptiness , that you cannot understand nor speak , yet you are content ( though you were not content formerly ) and you rest in your fathers will till he give you understanding of such and such mysteries , or till he give you power to speak or act ; and you have as much peace to eye god , and to wait upon him , and rest in him , as if you were full of actings or enjoyed much of the saints communion ; so that you are taken off from either glorying in the presence , or mourning in the absence of any creature-help , or fruit . if you never see the faces of the saints , but live in prison , in a wildernesse , or in some private place , yet you are at rest in god , you are satisfied in him , and you glory only in his presence ; and if he seem to withdraw from you , by slacking his hand in giving discoveries , you know he is your father still , he doth not withdraw in anger , but in wisdom and love , for your good , that he may teach you more experiences ; for that soul that god purposes to give plentifull experiences unto , it is his will to cast that soul often into straits ; but yet you are content , and wait quietly in spirit , till he speak and appear in powerfull presence , both in you , and to you . now in the midst of these nationall hurly burlies , if you want riches , food , or clothing , if you want communion of good people , and such like creature-contentments , and yet for all that you can rest quiet in god , and be at peace in him , and you know he is your father , and that it is his will to cast you into such straits : why now you are able to say , that to rest and lie down in god alone is the sweetest rest that every you tasted of . chap. ii. wee see in these dayes the bottomlesse pit is opened , and the mysterie of iniquity is begun to be made manifest to men ; that is , corrupt flesh is laid open to the view of such as god manifests his wisdom and power in ; and the secret workings of this wise , but corrupt flesh appears very plentifully by the spreading forth of unbelief , hypocrisie , envy , cruelty , slavish fear of men , and in shame to own god and his wayes , and by violent and subtil endeavouring to wear out the appearance of god in man , and to destroy the mighty and the holy people ; first by slanders , lies , and bad names , and then threatening , and likewise endeavouring to destroy them all by the sword . by reason whereof , some through weaknesse are troubled , and a slavish fear doth possesse them , that the sincere hearted ones shall suffer much in these troublesome times . indeed i believe god may suffer some few of his saints to endure wasting in their estates , and may give up the liberty and lives of their bodies into the hands of wicked men : yea , but the number of saints are limited , and the length of their sufferings are limited ; all the saints shall not die , neither shall the sufferings of some be alwayes , for the devill must cast but some into prison ( not all ) and there shall be tribulation but ten dayes , a little while , not alwayes . and therefore you see , while pharaoh did only oppresse israel , god suffered pharaoh to live , but when his malice rise so high ( or rather his spirit fell so low from god-ward ) as to destroy all israel at the red sea with open mouth , then god appeared to preserve his son , even to deliver israel , and drowned pharaoh and all the host of those risers in the red sea ; and when this storm was over , god set israel in a condition of greater liberty and freedom , from the oppression of enemies then ever he was in before . and in king davids time , when the uncircumcised nations endeavoured to destroy not only here and there one , but began to strike at the root , and sought to destroy all israel , that the name of israel might be had no more in remembrance , then god appeared for their protection . even so , while the mysterie of iniquity , which rules in the unbelievers of our daies , have sought to wear out formerly some of his saints by high commission courts , sessions , canon laws , whips , prisons , and death , god let them alone , he had appointed some of his lambs and sheep for such a slaughter ; as in the time of martyrdom , not all , but some were slain , here and there one , and god suffered it . but when malice , and the hypocriticall subtil flesh strike at all ; and not only one mordecay , that torments proud hamon , must die , but all mordecayes friends and people . not only christ must die , but lazarus , or any that is christs friend must be put to death , and suffer too ; as in these dayes unbelief in men will destroy all gods people ; it is the generall language of all the scoffing sons of bondage , they will destroy all the free born isaacs under those reprochfull names of round-heads , anabaptists , independents ; nay , there were some that were not ashamed to say , that when the countries rise against the parliaments army , they would destroy men , women , and children of the independent party , and root them all out . alas poor creatures , god may suffer you to do something in this kinde , but you shall finde that god will hide his people under the shadow of his wings , and when you have killed all , yet those that you would kill shall be left alive . for as god made the nations formerly to kill one another while israel looked on , and were saved from their malice : even so god can make an outside-professing-service-book man , to kill an outside-professing presbyter , and god may suffer an outside-professing presbyter , to kill an hypocriticall independent , and so make the seed of the serpent to sheath their swords in one anothers bowels , while his sincere hearted ones , scattered abroad in the kingdom shall stand and look on , and be preserved by gods protecting care , from the danger . for you hot spirited men , if you will beleeve scripture , which you idolize so much , for you prefer those writings before the god of the prophets and apostles ; you shall finde that god told ezekiell , that when gog and magog purposed to destroy gods people when they were at rest , and dwelt at ease , why saith god , when my people are at rest thou shalt not know it , but i will sanctifie my self upon thee , o gog , before their eyes . and so let these hot spirited people in these dayes do the worst they can , they shall never destroy all gods people out of the land , god will have his witnesses to rise up , that shall torment these inhabitants of the earth , for though god suffer persecution , scoffs , reproachful names and oppression , yet he will not suffer a small rooting out of his saints . for if the nations of old could not root out israel after the flesh , which were one single nation , visible among all the nations of the earth , though they did endeavour it ; neither can you now , you hot spirited people , root out all the saints , much lesse , you will finde it now the more difficult , for now the saints doe not live all in one nation , but are scattered through all nations , kindreds , tongues , and people ; the appearence of god among them is not altogether in out ward formall worship , and temple service , as it was to the jews , visible to the eye of the world . but the appearance of god now , is in the saints , that they worship the father in spirit and truth , in such a secret manner as the eye of the world cannot , nor does not alwayes see ; and therefore though the mysterie of iniquitie seek to kill all , as these unbeleevers that are the actors thereof do say they will , yet they cannot , because they cannot know them ; and when they have killed all as they think , if god should suffer them to act their bloody intents and words , yet in conclusion it will appear , that the enemies kill one another , and spirituall israel will be preserved ; herod killed all the children about two yeres old . i , but the child jesus whom he sought chiefly to kill , was gone , sent by god far out of herods reach ; and when it shall appeare in conclusion , that they have killed their own hypocritical people , and the sincere hearted , whom they aymed at are escaped , their vexation wil increase , and they will dye with sorrow . therefore now judge if god be not the chief sufferer , because they will not leave god a seed on earth ; you saints of god , be not troubled to hear that your neighbours will plunder and kill you , and root out all israel out of the land , they cannot do it , god will fight for you against them , the cause is gods , not yours ; and in seeking your ruine , they will pull their own ruine speedily upon themselves , pharaoh thought to destroy israel , and his own destruction , which he thought least upon , was accomplished . be not troubled at these threatnings , but stand still , waite with a quiet peaceable heart on god , and see what a deliverance he will work for you ; assure your selves i see god working a great deliverance for you , your number shall increase , the number of bloody minded men shall decrease , therefore do you meet god by faith , and honour him , by owning him in the middest of these stormes ; the enjoyment of your riches , friends or bodily life doth not make you happie , nor the losse of these cannot make you miserable ; if you have these , it is the enjoyment of god within that gives you a sweet use of them without ; if all be taken from you , it is your fathers will to suffer it , and he will be honoured by it , your oppressions and sufferings will bring glory to him ; and if you lose your life , then your work in done , therefore stand still with comfort , in the place and condition god hath put you in ; and say , father , do with my estate , my body , my life , what thou wilt , honour thy selfe in me , and by me , and thy will be done . now if once god hath brought your spirit to this frame , then god is glorified on your behalf , for now the glory of christ , the king of righteousnesse hath subdued the serpent , and is revealed in you . but god is evil spoken of , and doth suffer on their behalf that persecute . now know you weake ones , that it is not you , but god , who is the greatest long sufferer in these times ; it is not men , but the appearance of god in men , which the mysterie of iniquity strives against , for do you not see how the spirit of lies would root out the spirit of truth , the spirit of envy would root out the spirit of love , the spirit of hypocrisie would root out the the spirit of sincerity , the spirit of pride , and self honouring , would root out the spirit of humility that honours god , the spirit of self-will would root out the spirit of meekness and patience , that waits upon the will of god , the spirit of unfaithful rashness & discontent , would root out the spirit of quietness that is at restin god , the spirit of greedy covetousness , injustice and oppression , would root out the spirit of justice and tenderness that depends upon god . and in one word , the mysterie of iniquitie , beast , whorish spirit , or flesh , having a time given him of god , to act and shew its wisdome and power , strvies might and maine to root out all appearance of god out of mankinde . but alas poor serpent , thou must die thy self , gods time is neer expired that he gave thee , and he is rooting thee out of mankinde , and consuming in the fire of his wrath ; for he will become the lord our righteousness , and dwell in flesh himselfe ; this is gods mysterie , which he is in and about to make publikely manifest amongst men . but as yet hypocrisie raignes , and would raigne as king ; and sincerity , which is god , is laughed to scorne . the national peace and liberty is pretended ( that is , the outward shew of love to god ) but secretly most men , both of high and low degree , intend either to inrich themselves with the kingdomes monies & ruins , or else by their secret underhand working , endeavour to vent their malice upon the kingdomes friends , even the saints . and alas poor blinde creature , you work your own ruine ; take lot out of sodome , and the vengeance of gods law fals immediatly , therefore you weak ones that are troubled , take notice , that god is most persecuted , hated , and fought against in these dayes , for the plaine truth is , the mysterie of iniquity would not have the god of love to have any appearance in earth ; so that god is the greatest sufferer . and therefore that truth which my soul most drives at , is this which follows : that though god suffer most , yet it is not against his will , but with his will ; and that this spirit of darknesse , or mysterie of iniquity , that fights against god , hath no power to act like it self , till god limit him that power , and limit him a time to act that power in . and here i shall shew in my experience , what i see and know the devill is ; and what the power of the devill is , and by what power he workes . the devill or father of lies , in the full body of him , is unrighteous flesh , and the imaginations thereof . he is that belzebub that sat among the sonnes of god , that is , among the five sences or spirituall lights which god hath set in the soul ; for the imagination of flesh will not submit it self to god , but is found a chiefe enemy against him . and the pride of the flesh , envy , slavish feare , distrust , hypocrisie , carnall thoughts , selfe love , and the like , are particular devils , that first intices the soule , and afterwards brings him to trouble ; and every one of those have particular degrees , like legions of devils , which holds the creature man , in bondage . while a man enjoyes his lusts , he hath a seeming peace within himself . but when the holy law appears to discover those lurking devils , then begins the creatures torment and slaverie ; and this lets me see what the enmity of nature is between god and me . the enmity in flesh , it is the spirit of envy and darknesse , which is gods opposite , as darknesse is opposite to light , and heat opposite to cold . and this workes in the creature , man , to maintaine its unclean beeing , in opposition to the beeing of god . and while it hath its liberty , sinfull man is in peace . but when god pleases that the declaration of righteousnesse shall take hold upon that enmity , it throws the sinner presently under sorrowes , and breakes his peace to pieces . and this is that which the scriptures in my experience calls the devil or murtherer ; even the enmity that is in my nature against god , which threw me under the flashings of gods righteous law , which was enmity against me , and this i shall endeavour to clear . chap. iii. but first of all , what is the righteous law here to be understood ? i answer ; it is not the words of the letter , called the ten commandements , and therein only bound up ; but it is the manifestations of god in all , or any one of his attributes , shining forth upon , and in his creature , endeavouring by his spirituall power to swallow up all the motions and imaginations of the flesh into god . and so burning up , ( by the spirit of burning ) all the dross of the flesh , that the creature may appeare pure gold . as thus , the manifestation of gods wisdom to the heart , is directly opposite to the wisdome of the flesh , and declares it to be folly , which inward discoverie troubles and shames the man , though none see and know it but himselfe . the manifestations of gods love , humilitie & truth , is directly opposite to the carnal love , carnal humilitie , & unrighteousness of the flesh . the chastitie and holinesse of god lets a man see his uncleannesse and filthy lust . the sincerity of god , shining forth upon the heart , discovers its hypocrisie , and so of all other manifestations of god , being darted into the heart by the father ; he declares the creature his weaknesse , and that every way he comes short of the glory of god , by reason whereof the creature is filled with horror and torment , which the eye of other men sees not , but stands and admires . so then ( here lies the mysterie , though to me it is an unfolded truth , for i speak what i know . ) the serpent or proud flesh , in all the imaginations of it , endeavours to maintain its corrupt self , and to swallow up the law of god , which is the pure spirit . but the law of god , which is the wisdome and power of god , manifested in all the branches of it , to , and in the heart , doth swallow up the other into himself , and destroys and consumes all the powers of the flesh , and becomes the king of righteousness , ruling and dwelling in flesh . secondly , what is the power of the devill , and by what power doth he work ? i answer : this is not a power distinct from god , as i have thought , that the devill is a middle power between god and me , but it is the power of my proud flesh , and the power of gods holy law , closing together , the one fighting against the other , and so slew me , and held me under bondage , as thus ; god bids the heart trust in him by inward whisperings , the heart not knowing god , looks after the creature , and thinks it cannot live without money , lands , help of men and creatures ; this is the devill that tempts . well , the pure spirit , or holy law within tels the heart , he must be stript of all these , and trust providence for subsistence ; the heart while it hath use and plenty of all these , saith , yes , i will trust god for every thing . yea , but when riches fayle , friends frowne , men withdraw help , and begin to speak evil , and to hate , and the heart sees it must trust in god , or starve , and yet it cannot , he hath no power , slavish feare and unbeliefe is so storng in him , then it begins to sinck ; and it reasons thus , i have no riches , no certain dwelling place , no way to get a subsistence , i am crossed in all , i have no cordiall friend , no succour from men ; if any seem to succour me , it is for their owne ends , and when they have got what they can from me , they leave me , and turne enemies ; so that the heart sees he is left alone , and in this low estate , feare & distrust , two strong divels buffets the poor creature , and squizes his spirit flat , for he sees nothing fulfilled to him , he feeles no power from god , and his spirit droops . so that here is depth of misery in the hearts apprehension , it is hedged in with sorrows on every side . let him look to men and creatures , and there is no help , all hath forsaken him , and stands aloofe off ; let him look within himselfe , and he sees nothing but slavish feare , and unbelief ▪ questioning the truth and power of god , how can such things be ? and so beating him off from quiet closing with god , but labouring to make a breach between god and himselfe . well ; thy spirit is full of languishing , this is a very low ebb , but thou art not forsaken of the father , though thy perswasion is much shaken ; the reason of all is this , the pure law of the spirit is scorching and burning up the unbeliefe of thy flesh , to make thee know god , and to make thee bright in the eyes of god and men hereafter . now speake , if this be not true , you that have waded in , or through this fire , some are wading in this fire , few have waded through it , all must be burned herein , more or lesse , before they lie down quietly in the lap of providence . well , this is the power of darknesse and bondage , under which the divell , or troubles within , doth buffet you . the power of my unrighteous flesh strives to maintain the kingly power in me , and the righteous law , or the pure spirit strives to maintain his owne righteous and kingly power in me , by tredding the other under foot ; if proud flesh stand , then the the king of glory in me must be destroyed , but if he keep the field , and raigne in me , then the head of my troubles , which is the serpent , must be bruised ; and this is the enmity of natures between god and me , this is the divell ; and the power of this divell , or enmity , doth not worke without the will , but according to the will of god , in killing the disobedient creature ; when the serpent in flesh kills , then the creature , man , dies from god : but when the law comes and kills , then the creature begins to live again to god . the flesh and darknesse within me , is the divell , that is , the father of lies , that never spoke truth . and the power of the perfect law taking hold thereupon , threw me under sorrow , and sealed up my miserie , and this is utter darknesse , for my soul lived below the life and nature of god in sin and disobedience , and while that strong man kept the house , i had peace , and i lived below the comforts and joyes of god , in sorrowes and miserie , under the sence of gods wrath for that sin , and then my sinfull peace was taken from me : and this is hell , yea , and extremitie of the power of darknesse . but this divell is not a middle power , distinct from god , between god and the creature , and so waits as a gaoler to do his office when the judge condemns the sinner , as some say , and as i thought ; but it is the power of proud flesh , and the power of the pure spirit mixing together ; not as friends , but enemies , opposing each other , and so killing the weaker party , the creature , and taking peace from him . and though god suffer the divell to act , and gives him a power sometimes over the creature , yet god doth suffer it , not to ruine his creature man , but to ruine the divell , to bruise that serpents head , and to reconcile the creature to himselfe , and so to raise him up to enjoy the life of god , that is dead under the power of the divell . this proud flesh , or divell , is called the wicked one , in his severall degrees , in mankinde , which is the serpent , which bends his bow , and makes ready his arrowes , that he may shoot privily at him that is upright in heart , that is , at the appearance of god in the heart of man , in every degree and measure of it . this is that envious , uncleane , and wicked man that gathers to himselfe , and that scatters from christ ; for let a man , in whom any measure of this serpent rules , preach , pray , beare rule , or do any thing , he gives not the honour to god , but he gathers up the honour to himselfe , for he is full of selfe-seeking , and selfe-praise , and this is the wicked one , whether he be little or big ; and god is angrie with this wicked one every day : and this lordly power of the serpent must be killed , before the manifestations of the fathers love favour sweet to the creature . this is the father of lies , this is the tempter , this is he that deceives the nations ; this proud flesh that would sit in gods temple , and be as god , is the mysterie babylon , the mother of all abominations , this is the first mover to all enmity against god , for it will not own the father , the king of glory . but now it is the righteous law that makes this appear to be enmity ; for light discovers darknesse , and the spirit of fire discovers coldnesse . now the great mysterie of god is this , he will remove this great stone or mountain that lies between him and his creature ; for he will swallow up his own dispensation of wrath , as the creature cals it , which is the law of holinesse , proving the creature a sinner , and so casting him under sorrow , which is sense of wrath , and he will swallow up the enmity of our natures into love , even into himself , and so to make of two , one , when this mixed murderer is cast out of heaven . and this devil , or murderer appears , sometimes within a man , in troubling and filling the heart and flesh with sorrows and misery ; and sometimes he appears without : when the spirit of proud flesh in other men envies me , god may , and many times gives way that that spirit of envy shall go forth and prosper , and enjoy his will ; for if the envy , hypocrisie , and cruelty that breaths in others be acted upon me , it is not the will of that envious spirit for my ruine , but the will of god is done , in suffering that spirit to act for its own ruine , and my healing : and truly i have a great perswasion , that though god suffer this unclean spirit to run up and down , and range in this kingdom of england , yet god will heal england in conclusion , and cast this devil or unclean spirit into the lake of fire , and so consume him . there is one scripture that gives great light into this truth . the devil , troubler , or spirit of darkness in other men did envy job , ( which indeed is but the imagination of proud envious flesh , for this is belzebub that devises mischief ) and told god , that if he would lay his hand upon him , job would curse him to his face . imagination thought ( arising from envy ) that afflictions would be a means to make a breach between god and job , as those wicked men did imagine in wisdom 2. 21. well , god said amen to the request of that evill spirit , behold , saith god to the devil , job is in thy hand , even under that very power of temptation and suffering as thou wouldst have him to be under , only touch not his life ; so that here is a power limited to satan , or to the envy of flesh in other men against job ; but this power is not satans power properly , distinct from god , but it is the very power of god , which the god of wisdom hath given and limited to satan , whereby god will honour himself , and shame the devil , and bruise his head by jobs sufferings . the spirit of envy imagines , that if jobs cattle and goods should be taken away by robbery , it would vex him , and make him speak evill of god , therefore desires that such a crosse might befall iob ; and god said amen , i grant thee thy desire , let that befall him . the spirit of envy imagines , that if iobs house was burned , and his children killed , it would make him blaspheme god , and therefore desires that power ; god said amen , i grant thee that power so to do to him . the spirit of envy imagines another mischief , and would have iob filled with diseases in his body , and would have his friends and kindred forsake him , and to be a bitter crosse to him ; god said amen , let it be so . now these evils are acted upon iob , as if the devill did it by his power , distinct from god , but no , it is by gods power , limited to the devil , at the devils request : not so much to gratifie the devil , as by this means to bruise his head ; for god makes use of satans malice , in desiring these miseries to befall iob , to do two things , first to try iob , and to make him the more bright and faithfull to god , as he appeared afterward : and secondly to shame envy and the devil by his own weapon ; for such means as the devil did imagine would make iob to curse god , god uses the same , and thereby made iob to worship him more experimentally . the spirit of pride , covetousnesse , and envy desired to sit in gods temple ( mankinde ) and not only in the whole bulk of mankinde , but in that part which is neerest and dearest to god , even the spouse of christ , or elect city , that thereby he might the more provoke god : well , god said amen , and grants him a power to sit there , and to rule and tred the holy city under foot forty two moneths , or for a time , times , and a half time ; and now the devil raigns not by a power absolute of his own , but by a limited power , and a limited time too given him from god . and truly all this time satan hath made use of this power , and his malice hath appeared very violent , and not only the saints , but god in the saints especially hath suffered ; for his wisdom , his love , his patience , his faithfulnesse and truth hath been tempted and tryed to purpose : i , but the king of righteousnesse is the same , he alters not , and therefore in conclusion , when the righteous law takes away this limited power which this devil and wicked one desired and obtained , it will then appear it did him no good , but proves his utter shame and ruine , and declares god to be the only one infinite beeing , to the eternall glory of his own name . and so in these dayes , we see and feel great troubles and temptations do compasse men round , and it appears to the eye of man , as if envy hypocrisie , pride , and self-will ruled as it would himself , and as if there were no power to restrain this flood of ungodlinesse : i , but dear friends , know that all this power of temptation which you see in the hand of malice and hypocrisie , it is not their own power , but gods power , or the dispensation of visible wrath , which god hath put into the hand of that evil spirit for a time . it is not his own absolutely , but it is a limited power and time ; and this speaks great comfort to the saints , for god will bring good out of all this ; god , our god and father , stands and looks on , and the end of all this hurly-burly will bring everlasting glory to the father , in and through his saints , and everlasting shame and ruin to the devil . therefore be not troubled you saints of the most high , though you be hated , reproached , and persecuted , for if you would see satans head bruised , you must first suffer your heel to be bruised by his temptations ; so that reason tells you , that there is a necessitie that the divell should enjoy a limited time , and power . well , god himself suffers most in these times ; for though satan get a power to try and tempt the saints , and to trouble the world , yet the envy of the flesh principally strikes at god ; for pride fights against humilitie , malice fights against love , falshood fights against sincerity , ignorance fights against knowledge , self-will in flesh , fights against the king of glory , the pure spirit that dwels in flesh ; so that god himself is the sufferer : but that satan , or father of lies shoots at ; and the father suffers it thus to be , and limits him a power thus to fight against him , that in conclusion he may send forth the brightness of his law , and bruise satans head by his own weapons , and judge , and condemne him by the words of his own mouth , and works of his own hands , and swallow up that spirit of envy and darkness into himself , the spirit of love , which is the power of god , yea god himself , and so takes him out of the way that troubles his saints , that they may rest and lie down sweetly in him , and to have no troubler at all to trouble them , when this accuser is once cast out of heaven . the saints in all their afflictions look upon the hand of god that smites them , as iob did ; but unbeleevers that live after the flesh , think it is the devils power , and not god : chap. iii. now this adverse power , which men readily think is the devils power , distinct from gods , as though god had no hand in it , appears to me , to be the very power of god in an immediate dispensation of wrath upon the sinner ; and that which we call devill , that terrifies , is but the declaration of the rigour of the righteous law of god , laying hold upon the corruption that is in the creature , which the sinner cannot look upon , and live ; for if god look upon any creature through the righteous law , which the creature , man , hath gone astray from , he cannot live . but when the law of love hath swallowed that law of works that required perfection from the creature , then the brightness & power of that love shining upon the heart , and changing the man in to the same nature and glory , makes him able to behold god , and live ; yea , and to live joyfully too , both in him , and before him ; but let me not digress too far . the adverse power spoken of , is the very dispensation of the wrath of god upon sinners , and there is one scripture doth countenance this ; which is this , so he drove out the man , and placed at the east of the garden of eden , cherubins , and a flaming sword which turned every way , to keep the way of the tree of life . by tree of life is meant god himself , in whom adam dwelt ; and adam himself , was that living garden in whom god delighted ; but since adam began to delight in himself , he went out of god , and god set this flaming sword to flash against adam , that so he might come into god again , and taste , and eat , and delight himselfe in that tree of life , till it was the good pleasure of god to take him in again . and so all sinners stand without the spirit , till god pull them into himself , in his own time and season ; but that creature that is beginning to look in , by desires , and inquirings , and precious delight towards god , is in the way of entrance , and when the spirit of burning is made manifest , he shall then enter in , and finde rest . well , adam is gone out of god , and this flaming sword is set against him , that he shall not enter in again ; but adam sees not this mysterie , because the love of self had blinded his eyes ; and adam is hid from god among the trees and leaves of self-aspiring principles that rise up in him , to which he gave consent , to be a more knowing man then god had made him , and he could not see god through these , the love of selfe was so thick : this teaches every one to waite upon the father for pure teaching , and to covet after no more knowledge , then what is freely given them . now the father is beginning to work a great mysterie , and that is , to pull adam out of selfish flesh again , and to plant him into the pure spirit , and so to bring him into the most fruitfull garden of eden . but this god would not do presently , but in length of time ; and adam neither could , nor should come back again to deny self and flesh , and to acknowledge the father his all in all , till the father was pleased to appoint a time when he would manifest himselfe in adam . and therefore for the present , god hath set this flaming sword , which turns every way , to keep the way of the tree of life ; adam must not come in , to live in the pure spirit again , till he be changed , and his filthy garments taken from him by the fathers own hand , and in the fathers own time . now i conceive , and truly i finde in my own experience , that this flaming sword is the enmity of natures spoken of , wch is set in our hearts since the fall , being a mixture of opposite natures , & so a frighting , and killing the creature with terror ; so that let me go or come , think or do , or turne any way , this enmity hath met with me , terrifing and troubling of me ; for i could apprehend nothing from god but anger ; and so long as i looked upon god as an angry god , i could not look upon him and live , but was as a stranger to the peace and rest of god , and i lay under bondage . now all afflictions , crosses , troubles , straits , that i met withall , & the of death , or feare of dangers , or feares that some devill , or spirit would take hold upon me if i were alone in any dark room , or in the night , i thought it was the devill , some third power between god and me , that affrighted me ; but alas , now i see it was but the dispensation of gods wrath , the shinings forth of the righteous law upon me , which , as fire , scorched & burned the enmity of my nature , & so became a torment to me , though i saw it not , and that flamed , and flashed against me , which way so ever i went ; so that this adverse power that troubles the creature , is not a devill distinct from god , but it is the very power of gods righteous law , or dispensation of his wrath , yea , the spirit of burning , which appeares very terrible , by reason of the enmity of nature that is between god and the sinner , for there is no agreement between god and the sinner , for sinners are at a distance from god in place and comfort , till there be a oneness wrought between god and them , by the power of the anointing , christ . and then this devill vanishes , the enmity dies , the flaming sword is taken away , and then the father appeares in manifestations of love , peace , and oneness , to the joy , life , liberty , and peace of the creature , which way soever he goes . then the creature looks not upon god as an angrie god , but a god of love to him , whatsoever befalls him . let him meet with afflictions , crosses , prison , frownes of friends , sickness , death , any thing , still the poor redeemed soul can say , this is the good will of my loving father , his will be done . now the bondage , the enmity , the flaming sword , and divell is taken away ; and the creatures taste and eat daily of the tree of life , even live in god , and god in them ; and here is liberty . now adam is come into the garden again , and finds rest in god , and there is none to keep him out of this enioyment any longer . the apostle paul cleares this , when he speaks what jesus christ the anoynting does for sinners , saith , he hath abolished in his flesh the enmity , even the law of commandments , and so making peace ; and that he might reconcile both jews and gentiles to god , in one body , by the cross , having slaine the enmity thereby . so that now you see , for what reason god set the flaming sword in adam , the living garden ; that this enmity might appeare , and work , till the time and season of the father came ; that the anoynting , christ , who is the wisdome and power of the father , did come and take it away , and reconcile him , and his offending creature , so making peace by uniting them into one spirit of love ; throwing down all partition walls , taking away the dispensation of wrath , or divell , and murtherer , and now shines in the bright beames of love in the soule . let god and man be made friends , and you never here of a divell to trouble , or affright , or kill any more ; therefore this divell , or adverse power , is no other , but the dispensation of wrath , through the strictness of a righteous law , which the creature lies under , by reason of disobedience ; and when the anoynting hath made god and the creature meet in love each to other , the enmity dies , and the murthering divell vanishes away , and is cast into the lake of fire , and so consumed , and shall never affright , or terrifie the creature any more . indeed , while these enmities are in force , there is great flashings one against the other , and sometimes there is troubles within a man , horror and trembling , and secret burning ; and sometimes frightings , and apparisions of wrath without a man ; but all these are but the effects of a righteous law , occasioned through enmity of natures , but i say , when the anoynting hath made a oneness , so that god dwels , and rules in man , and man lives in god ; then all those frightings are taken away . but is there no divel that tempted christ ? or that opposes god ? yes , it is the power of darkness , or spirit of enmity , that was the first fruit that sprang up from mankinde after he was made , and which does yet dwel and rule in disobedient flesh ; untill christ , the power of god , who is stronger , come and cast him out . for as those whisperings of flesh , that rise up in adam , wich was the serpent that inticed him to disobey ; did move adam with a tickling desire to be more wise and honourable then god at present had set him in , to which adam gave consent , and so eat of the tree of knowledge of good and evill , even his own selfe and imagination . the same whisperings of flesh appeared in the humane nature jesus christ : for he was thereby inticed to dislike that condion his father had put him in ; for first he was moved to murmur against the father , as though his father were carelesse of his son , in letting him fast forty dayes , and forty nights ; and so the flesh would have had christ to have waited no longer on his father , but to command those stones to become bread . but christ rejected that inticement . then the flesh begins to move him to presume upon his fathers protection , that is , to cast himselfe down from the pinacle of the temple , upon this conceit , that he was the son of god , this is an unreasonable attempt , even mere confusion , as all the wisdome of the flesh is . but christ rejects this likewise . then the flesh intices him to convetousness , and vaine glory , after the things of the world ; and told him , that if he would cease waiting upon the fathers providence , and follow the imaginations of the flesh , all the glory of the world should be his ; for the imagination of the flesh thinks it can compasse any thing by its own wit and policy . but christ rejects this likewise ; and because he was the son , he delighted to obey , and to wait upon his father , and was content with his condition his father had put him in ; so that here was whisperings of unbelief , whisperings of pride , and whisperings of covetousness , and vaine glory , all which are the fruits of the flesh . but jesus christ gave no consent thereunto , as adam the first man did , but stil kept close to his father , & sinned not ; so that here was the divell , the motions , and imaginations of the flesh , the father of lies that tempted adam , and slew him ; and here was the same divell that tempted christ , for he did partake of flesh , and was tempted in all things like unto us ; but christ slew him , and cast him out of heaven , humane flesh , and therefore this anoynting , is said to be the earnest of our inheritance , that as this power of god did dwell in jesus , and trod the divell , the father of lies , the fleshy imagination under his feet , so that he killed him that killed adam , and us in him ; even so the same power in the fathers times and seasons will bruise the same serpents head in every son and daughter of adam , and tread them under his feet in them . but till such time as christ hath finished this great mysterie , there is , & will be troublers in this flesh , our bodies ; for the risings up of a mans own concupiscence will trouble him , and the flaming sword , the dispensations of the righteous law , laying hold thereupon , will affright and terrifie the enslaved creature , and raise mountains of miserie against him ; and so from hence comes all those horrors within a man , and all those alterations , and hurly burlies in the world , upon , mens estates , families , and persons , as we see befell iob , which losses and miseries to iob , were the breakings forth of a righteous law upon iob , tempered by the wisdome of god , not for iobs hurt , or the devills good , but for iobs liberty and peace with god , and for the devils utter shame and distruction . well , in all your troubles , i could wish you could look upon the hand of god that smites , and not upon the devill at a distance from god , as i have done , and i know you do ; for when god is pleased to open your eyes , as to see that it is he that smites , affrights , torments , shakes kingdoms , families , estates , & persons , through the power of his righteous law , which all flesh have gone astray from , and which the power of darkness , even the imagination of your proud flesh stil flashes against . i say , if the father please to let you see this , then that which you call devill will appeare to be in you , & his power wil appear to your sight , & you will see that by the power of the anointing , the law of love ( and by no other power ) you will & must be set free from the devil in short time . for first , the father doth quicken and awake you , and then he takes away the flaming sword , & causes the creature that was lost , to come into him , and to taste , and eat of him , who is the tree of life , and so to wait upon him , and live for ever . the apostle paul saith , it is the letter that kils , but the spirit gives life ; that is , the strictnesse of a righteous law being broken by the creature , it kils the creature ; for this is the flaming sword that turns every way upon the thoughts , words , and actions of the sinner , presenting nothing but wrath , misery , and death in the inward sight of the minde . but now the spirit , the law of love , this quickens , and unites the father and his creature again , and makes them one : this spirit doth burn up , and cast away the flesh , and that enmity , and it casts the dispensation of wrath out of gods hand , and so removes that enmity likewise . and now god appears not in anger , as an enemy , and his declarations are not in terms of killing , and bruising , and making the creature grone under misery , affrightings , and death : but he appears in manifestations of love , peace , and fatherly oneness : now all the clouds and storms are blown over , and the love of the father shines bright and hot upon the soul , making it fruitfull in love , joy , and peace , in humility , obedience , and delight in god , now the troubler , or devill is cast out , and goes ; and there is a onenesse of life , peace , liberty and joy between god and his creature . wel , this may be a burthen to some , to heare me thus speak , but to you that the son hath given liberty to , i am confident it will drop a pretious favour into your spirit . chap. iv. a poor soule that lies under bondage , before the father sets him free , is troubled in a two-fold sence ; both which are the fruits or effects of the righteous law , which hath first slaine the creature , by taking advantage of disobedience , and then holds him under the bondage of that death , till the law of love swallow up the murtherer , and set the creature free . first , the poor enslaved creature is tossed with many troubles within his own spirit , which no man sees but himselfe , such as these ; sometimes he cannot pray , then he is troubled ; & when he doth pray , he either misplaces his words , or he hath been too long , or too short , or some self-praysing thoughts arise , and then he is troubled ; he cannot understand , nor speak what is in his heart , and when he findes himself able to speake , then memory fayles him , and then he is troubled ; when people do not regard him for his preaching and praying then he is troubled ; when others tell him that he must cease praying , and preaching , and self-acting , and wait upon the father for his pure teaching , for time is coming that every one must be taught of god , and this troubles him very much . well , all these troubles , and such like , proceed from the shinings forth of the righteous law upon the proud heart , and he cannot bear it , because he seeks himselfe more then god ; the unbelief of the heart lives by sence upon the creature ; the law of god tels the heart , he must trust god , and not man , and though all sence fayl him from men and creatures , yet to waite upon god , but this troubles him , he cannot wait , and if he do wait , he questions whether he shall have such things he is bid to wait for ; and the poor heart lies under great tossings . again , in his course of trading in the world , if he ask sometimes too little , or sometimes too much for his wares , then he is troubled , and do what he can , his heart is troubled , because he thinks he might have done better ; when business goes cross to his minde , he is troubled ; whether it be fair weather or fowl , if it be not just to his minde , he is troubled . then appears pride , covetousnesse , frowardness , uncleaness springing up in his heart , and these trouble him ; if he cannot speak for god , when others speak against him , as he thinks , then he is troubled ; if he do speak of the things of god , then his heart tels him he is an hypocrite , or self-lover , and then he is trobled ; so that there arises not a thought in his heart , but there is some fretting , or trouble tyed to it . and vvhat are all these , and such like , but even a legion of devils , or troublers , that holds the creature under bondage , and torments him thus in hell day and night . i call it a hell , for it is a condition of darkness , below the life , comfort , and peace of god . all these are wrought in the soul by the righteous law ; for the creature strives to be wise , and the law proves him a fool ; he would fain be righteous , and the light of the law shews him he is a wicked hypocrite ; he would fain have faith and holiness in him , and the law shews him he is an unbelieving sinner ; he would fain enjoy the peace of god , and yet enjoy himself too , the law tels him , he must deny himself , and take up his cross daily if he would enjoy god ; he would fain be counted some body for wisdom , faith , prayer , preaching , the law tels him , all is as good as nothing , because he goes forth in his own strength , and the power of the father is absent . and thus the law is that flaming sword , which turns every way upon the sinner , and scorches the poor imprisoned soul in every thought of his heart , burning up his pride and self-conceit ; so that the righteous law raigns like a tyrant in , and over the poor prisoner ; and while the soul is thus tormented by the dispensation of wrath , the envious spirit of darkness that rules in other men , delights to see this poor creature thus under bondage , and so casts jeers , slanders , reproaches , and hard usage upon him : envy rejoyces in others misery , even as love rejoyceth in the liberty and life of others . but poor soul , know this , that god is burning up thy dross , and ere long vvill set thee at liberty , and the fire of love that burns in thee , will break forth to thy comfort , and then he will give thee power to rejoyce over the devill , and to set thy feet upon his neck as a conquered slave , even as he makes thee his slave now . then secondly , this same imprisoned creature that lies under the law , being as yet not set free by the son , meets with many troubles without , and these are but dispensations of wrath , as the other was likewise , as sicknesse , frowns of friends , hatred of men , losses of his estate by fire , water , being cheated by false spirited men , death of his cattle , or many such like casualties , whereby he becomes poor in the world , and meets with many straits , as hard language , hungry belly , to be despised , imprisoned , and abundance of such provocations in the vvorld . and it may be meets with fearfull apparisions in the night or day , that terrifies him ; as it was jobs case , he was filled with terrors in the night ; sometimes these troubles lie within a mans spirit in griefs , and sadpressures , & inward burnings of trouble and torment , which no man is sensible of but himself , and sometimes it breaks forth in bitter words and speeches , through oppression of the spirit , to the disturbance of others , and this is called madness , or distraction , which grows upon a man , when the pure law doth cross his carnall imagination , wilfull will , pride , covetous ; or lustfull desires , then doth the distemper of his troubled spirit break out . but when christ comes and sets him free , then he comes to see , that whatsoever did befall him , must befall him , it was the will of the father , for the burning up of his dross , and pride of flesh , and shall be made to say , father , thy will be done , and for ever , yea , infinitely for ever be thy name praised , that thou hast given me such a heart to be content , and submit in love and meekness to thee , and to take every thing in love from thee , this is thine own handiwork , it was not thus formerly , but thou hast drawn me through a nipping , and pinching wilderness , into this land of canaan , even to lie down in rest in thine own bosome , praysed be thy name . yea , but the poor troubled soul is offended at my words , and thinks , and saies , this cannot be , it is impossible that any man should have such a frame of spirit . alas poor man , i have been as thou art , but if thou canst believe in gods love and power , from the testimony of another , thou wilt believe this for a truth : but if thou cannot believe , but yet remain troubled , he that feels the sweetness of such a work of god , knows it to be a truth ; wait upon god as thy fellow servant doth , for his pure teaching , and thou wilt finde him the same to thee as he is to another . paul writes of one that was in christ before him ; and so , though thou wade through flames of fire , to imbrace god in thine armes , thy comforts will be the sweeter , thy experience the more , and thou wilt greatly rejoyce , in that thou hast been in so hot a fire , when the father causes thee to lie down in his bosom the liberty in this rest is now so sweet to thee . and truly friends , let me tell you ; that which hath been often of late whispered into my spirit , and i believe there is something in it ; that this wrath , bitternesse , and discontent that appeares generally in mens spirits in england , one against another , upon the breakings forth of the truths of god , doth whisper in my spirit , that the father hath cast england into the fire , and is purging the drosse from the gold , that liberty is not far off , and that the plentifull pouring out of the anoynting , even the spirit of love , truth , and onenesse is near at hand ; and that england , scotland , and ireland , so set at liberty from the bondage of the serpent within , and the dispensation of wrath without , shall be the tenth part of the city babylon that shall fall off first , and bow down at the feet of the anoynting , which is the wisdom and power of god , that rules in flesh , as esay prophesied , but whether god will manifest so great a work in this kingdome , or no , at this time , his will be done ; but this i know , much may be said of the workings of gods power in this kinde in particular mens experience , and as the father enlarges his hand , this manifestation of his love will spread . there is more hopes of a bitter storming spirit to be brought into god , as this kingdome is generally full of , then of a smooth , close , fawning , hypocriticall , self seeking , fearefull spirit , that playes of all sides , for self-ends sake . god received persecuting and bitter spirited paul to mercy , when as he let hypocriticall , self-seeking simon magus go by , as it were not counting him worth the minding . all that i shall say , is this ; you saints of god , that taste how sweet the love of the father is , bear patiently with hot spirits , god doth beare with them , for he suffers more then you , he is called the great long sufferer ; and when gods love begins to shine forth upon them , he can , and it may be wil make some of them to out-strip you in experience of his love , good will , and power , and so fill them abundantly with the spirit of joy . but some do object against what i have spoken , and say , are not those angels which fell , devils distinct from god , as man is distinct from god ; as jude speaks , and the angels which kept not their first estate , but left their own habitation , he hath reserved in chaines of darkness , unto the judgement of the great day . to answer this : first i shall note ; that as heaven is set before us in a two-fold glory ; so are angels . as first , every particular saint is a true heaven , or place of glory ; not only because the father dwels in him , but because he dwels in the father likewise , as thus ; the father delights in him , and manifests himselfe to this his son , and his son by the clear sight , and feeling of this manifestation is filled with joy and glory in his father ; so that here is a mutuall fellowship of joy , and oneness of love between them . and this is gods kingdome , even for flesh to be filled with gods glory , and indwelling presence in love ; and this is heaven in a lesser sence . secondly , the whole city sion is true heaven , or a place of the fathers glory , which is but the perfection of the former joy , for as the father dwels and rules as a king of righteousnesse and love , in one saint , so he dwells in all , and all of them dwell in him ; as he enjoyes them for his delight , so they enjoy him for their delight . and as all , and every one of them sees , enjoyes , and glories in the father , so they see , enjoy and glory one in another , every one knowing , seeing , and sweetly rejoycing in the unity , and oneness of each others spirit it being the spirit of the father , nay , the father himself , who is the spirit that fills all in all ; and knits them together into one body , treading down all oppressing powers of the flesh for ever , under their feet ; and this is heaven in the largest sence , which every particular son and daughter of the father shall enjoy hereafter , though they are now scattered abroad among the sodomites of this unrighteous world , that vexes their pretious soules from day to day . and as heaven , i say , is set before us in this two-fold glory , so the angels are set before us in a two-fold glory likewise . for first , the particular sparks of glory , or heavenly principles in man , which the father hath set as lights , to make known himselfe in his saints ; as love , humility , sincerity , content , and rest in god , and such like , these are angels , and angels of glory too ; because they are sparks of glory issued out of the father , into earthen vessels , and makes them to become the salt of the earth , and light of the world . then secondly , men that are wholly taken up into god , are called angels , such as have all their sences spiritually exercised in the father , that can see , hear , taste , smell , and handle the excellent and glorious father ; and so jesus christ being a man so taken up into the father , for he was a man fully anointed , the god-head dwelt bodily in him ; he was called an angel , the arch-angell , and angel of his presence , for he was the glorious sparke , and light of the father . and when men shall be , and are so taken up into god , they are called angels , and angels of heaven too ; because the father dwels , and glories in them , and they live , dwell , and glory in the father , and these are the angels , which the father sends to do his will . as first , the severall measures of his spirit are sparks of his glory ; as love , joy , humility , sincerity , and peace in god , and such like ; these are particular angels , which the father sends down into humane flesh , to keep it in all his wayes , that it may not desperately blasphem god , and so dash against the rock ; and such angels as these every son and daughter of the father doth enjoy , more or lesse ; and if it were not for these , temptations would presently overcome them , but these are spirituall powers from god , that keep them upright in all their wayes , and which makes them differ from the world . and then , for men that are wholly taken up into god , as moses , and as christ was , they are ministers or angels , which the father sends forth to speake , and do his will before , and in the world ; therefore let the world in these dayes learne meeknesse , and wisdome , and lay aside their envy , lest in the day of account they be found beating and killing such as the father sends in his name . but now to answer to the objection : we are to note , that angels in this latter sence , which are men taken up into god , and made perfect , can never fall from god , and so become devils and enemies against god ; for this is the work of redemption , which is unchangable , and the father dwels and rules in them , and hath bruised the serpents head in them , never to revive again in them ; and they likewise live , and dwell in god , whose power treads all enemies under their feet . and they have the sparks of glory , or angels of light within them ; which are the severall measures of the fathers spirit poured into them , which remaines for ever ; and they themselves are angels of light , sent from the father , to do his will here in this low condition of weak flesh . but now angels in the former sence , which are divine sparks of glory , planted in humane nature , in its first creation , which was the habitation where they were seated ; these are faln from their excellency , and are become devils , or evill angels , or spirituall powers of darknesse . i shall declare what i know by angels that fell ; they were those glorious lights , and sparks of glory , shining angels of light , in their severall measures and degrees , which god had placed in the humane nature , adam , before his fall . as his love of god , delight in god , peace and rest in god , humilitie before god , obedience and selfe deniall before god , and all such like ; these all lived in god , for he was the center from which they came , and to which they reflected back again , they being all alive within adam , and adam being alive within them . but when adam hearkened to the whispering of that a spiring selfishnesse , that was the serpent , which twisted it self round about the tree , adam , and every glorious light that was in that humane creation ; and when adam ( or indeed any man , or woman ) doth give way to self , and eat of that fruit , that is , delight in self , above the king of righteousnesse in man then those glorious angels left god their habitation , and took up their glory within the circle of humane de●●ed flesh , and so become enmity against god . for now the mans love is turned from living in the king of righteousnesse , to live in corrupted flesh , it is become a selfe love , and so envious against god ; his delight and his joy is become self delight , he glories in himself , which is his pride ; his obedience doth live in himselfe , for he gives way to all the whisperings of the flesh , and lusts within himself ; but disobeys the command of righteousnesse within him . and further , his sincerity is turned into hypocrisie , and his imagination works strongly , how to please the flesh , in the motions of it , not how to please the spirit of truth and holinesse , and now those glorious sparkes which were angels of light , while they lived in god , and reflected upon him , are become angels of darknesse , or legions of devils , murtherers , or deceivers , according to their many degrees and measures , while they live in unrighteous flesh , and reflect upon the disobedient creature , to maintain and to honour the being of the flesh , before the righteous god that governs in the flesh ; thus they are faln . and these devils or deceivers ( for indeed pride , covetousnesse , and the imagination of proud flesh doth deceive every man ) they are reserved in chaines of darknesse , &c. these chains are the dispensations of gods wrath through his righteous law ; for upon every one , and upon all of these faln angels , the righteous sparks , or breathings forth of the righteous law , like a flame of fire , turning every way , meets with them , bindes them , keeps them in , and restrains them within bonds : so that god hath these powers of self-seeking flesh at his command ; they cannot appear , nor act but by his leave . pride , self-love , envy , hypocrisie , subtilty , cruelty , cannot act , but by his leave ; and when he doth suffer them to act , then his righteous law is presently made manifest , following their heels like fire , burning up the stubble . for god never suffers these devils to appear , either within a man , or by some violent way to break forth of men for the hurt one of another ; but he makes use thereof to ruine and destroy that power of darkness , even that poysonous power of covetous flesh . and they are called chains of darkness , in opposition to the law of perfect love and liberty ; for while these angels lived in god , they had no restraint , for love god , and thou art at liberty , thy whole soul is free , and no bondage lieth upon thee . but when thou lovest self and flesh , then all thy powers run self-ward , and then the flaming sword , which is the righteous spirit of burning , doth flame upon thee , burns thee , and restrains thee , and holds thee under bondage : but how long ? till the judgement of the great day , that is , till the power of christ do make it appear to the mans clear knowledge , that self and flesh is the devill and serpent , and by his power of righteousness , doth not only judge and condemn that serpent , but casts him into the lake of fire , and consumes him to nothing , as if his power had never been ; and so sets the creature free , according to the mysterie of god . and here note , that the restauration , or salvation which is pointed at in the letter of the scripture , doth lie in the restoring of the creature , mankinde , from the power of these angels of darkness ; and mankindes redemption lieth in the breaking of those chains of darkness asunder , and so taking him into the life , liberty , and peace of the king of righteousness . as thus , whereas in this present poysoned estate of mankinde in which flesh glories it self , as in self will , delight , and self-love , subtile imagination , and the like , they do all work fleshward , and selfward ; and the masculine powers that rule the soul , appear to be envy , hypocrisie , pride , anger , self-seeking , subtilty , and such like . and the spirit of truth , who is the father , by whom the creation , man , doth live , move , and hath his beeing , doth lie buried under that unrighteous fleshie power . but now in the restored estate which the father hath begun to work , and which his people wait for compleatness of . i say now , all the powers of the soul , as his love , delight , and peace , &c. run god-ward again , and is centured in the father again . and those powers of the flesh , as pride , covetousness , rash anger , love of self , and imagination working to advance all these , which are , as i said , the angels of darkness in man : these are now in this day of judgement condemned and destroyed , trod under foot , and buried out of minde like a dead man , without beeing ; and the lord alone is exalted now in this day of restauration which is the day of his power . this indeed is the mysterie of all , king flesh and self is dis-throned , and the king of righteousness in flesh hath begun to take the kingdom , and doth raign , and will raign , and his dominion shall spread , and endure for ever and ever ; for though he take the kingdom by strength out of king flesh his hand , yet none shall ever be able to take it out of his hand again , for of his kingdom there shall be no end . and seeing people are not yet taken off from looking upon other mens knowledge , i shall mention this one scripture , which if people did feelingly understand , the distemper of their spirits would presently be healed . it is this , light is come into the world , and men love darknesse rather then light , because their deeds are evill . the world is mankinde , and every particular man and woman is a perfect creation of himself , a perfect created world ; that if a particular branch of mankinde desire to know what the nature of other men and women are , let him not look abroad , but into his own heart , and he shall see : so that i say , man is the world , a perfect creation , from whose poysoned flesh proceeds the lust of the eye , the lust of the flesh , and the pride of life ; these are not of the father . now light is come into this world ; that is , the spirit of right understanding hath taken up his dwelling in this flesh ; and from hence man is called a reasonable creature , which is a name given to no other creature but man , because the spirit of reason appears , acting in him , which if men did submit themselves unto , they would act righteousness continually ; and so man would become lord of all other creatures in righteousness . i , but men love darkness rather then light ; men here spoken of , are the evill masculine powers of created man in his poysoned estate , as man pride , man covetousness , man hypocrisie , man self-love , and king imagination , that rules over all , and in all these ; and this , or these , is the wicked man , spoken of in scripture ; these i say , are called men , because they rule over the created flesh , which is the feminine part , and leads it captive in unrighteousness , and will not suffer it to obey the king of righteousness , which is called conscience likewise in the creation , man . for i say , every particular man and woman is a perfect creation , or a world of him , or her self : and those powers are the men that live and raign in that poysoned , created world , for these will not submit to righteousness ; and what is the reason ? vvhy , because their deeds are evill : indeed covetousness is an evill man , and pride and envy are evill men , and all the rest of their imaginary companions in the soul , they are evill men , yea , the wicked man , and all their actions are evill like themselves , and they will not submit themselves to righteousness . that mightie man of truth , whose dwelling is in flesh likewise , he dwels in heaven and hell , that is , he dwels in cleansed flesh his saints , where he is seen and known ; he dwels in uncleansed flesh , the vile ones of the earth , where he is unknown , and unseen by them ; though he , as he is the righteous judge , doth check and condemn them , yet they smother his smitings within themselves , and will not submit ; for which disobedience sake , their spirit is filled with horror and bitterness , and they roar in hell . speak thou wretched man , if thou hast not found terrible affrightings and torments within thy self , when thou hast refused to act the righteous motion of conscience within , who indeed is the king of glory , though thou art ignorant of him , and submittest thy self to king flesh in all the beastly actings of it . well , these masculine powers of the poysoned flesh stand it out against the king of glory , till he cast them into the lake of fire , into his own spirit , by which they are tried , and being found but chaffe , and not able to endure , are burned , and consumed to nothing in the flame . no man or woman needs to be trobled at this , for let every man cleanse himself of these wicked masculine powers that rule in him , and there will speedily be a harmony of love in the great creation , even among all creatures . therefore let no man look without himself , and say , other men will not obey this light that is come into mankinde ; but let him look into his own heart , and he shall finde that the powers of his heart are those very men of the world , that will not submit to that light of reason that is come into it . but it is said , that god sent his angell , and cut off by him all the mighty men of valour in the assyrians army ; therefore angels are a mighty power between god and man , and distinct from both . answer , angels in this sence are powers sent by commission from god to do a particular work . as first , good angels are sent , and these are inward discoveries of god to , or within a soul , such as was sent to jacob to awake him ; for these manifestations of the fathers power within , do make the creature , man , watchfull , either to foresee & prevent a danger , or else to support the drooping soul in trouble , through the hope or expectation of some blessing , or deliverance , which was inwardly spoken to the heart , and this the father doth in a two-fold sence . sometimes speaking inwardly , as to eliah , the angell of the lord touched him , and bid him arise , and eat , this was a speaking to eliahs heart , either by voice , vision , dream , or revelation . and sometimes by the voice of a materiall man , standing before them , as the angell that brought the glad tidings to sampson , the two angels that came to abraham and lot ; these were materiall men , taken up into the spirit of the father , and sent by him to do such a work , and their vanishing away , as the interpreation is , it is no other but their departure from sampson , abraham , and lot , when they had done the work they were sent about . but now according to the objection , such angels as are sent to destroy , are called evill angels , according to the creatures capacity , because they are ministers of such things as the creatures call evill , though in themselves , as being sent from god , and in the execution of their commission , they are good ; but i say , they are called bad , because their work is of a different nature to them that are called good angels ; satan , that envious angel did the will of god , in troubling job , for the end of that trouble was good to him , his last dayes being his best dayes . and these evill angels are three-fold . first , such as are sent into the soul , when the justice of god goes forth upon a man , and strikes him with blindness of minde , and hardness of heart , as he smote pharaoh ; and these are strong powers of darkness , that holds the creature in chains of bondage . secondly , when he sends the sword , pestilence , and famine , or the like , & gives them commission to waste & to destroy a rebellious people , these are gods angels , or mighty powers , to which he hath given a commission to go forth , and to perform such a work , and this you shall see in scripture ; that which was called the destroying angell in one verse , is called the pestilence in ths next verse . 1 chron. 21. 12 , 13. &c. or thirdly , when wicked people are ruled by king envy , king covetousnesse , or king pride , that uncleane spirit that rules in the children of disobedience ; and when these have a liberty given to them , to go on and prosper without restraint ; now they are mighty powers , or angels sent by god , either to waste and destroy , or else to be a terrible warning to a sleepie people , to awake them , as the king of assyria was sent to do a worke in that kinde , that is , to whip the nations , but to brighten israel . and when his work was done , then he himself was destroyed by another power or angel which god sent to take him off , for his cruell and unrighteous actings ; like that of gideons army , when israel began to obey the lord ; then the lord sent an angel , which was no other but a mighty spirit of feare and confusion of minde among the midianites , israels enemies ; which made them to destroy one another , while israel had the liberty to looke on . chap. v. let the powers , governours , and armies of the land learne to worship the lord in righteousnesse , lest while the lord hath made them angels to destroy some , and to warne others ; the lord do not give out a commission to others , to destroy and confound them , and so bring about his work by another power . for assure your selves , you kingly , parliamentarie , and army power , and know this , that all unrighteous powers and actings must be destroyed ; the father is about the work , and his hand will not slack ; this work is , and will be going on more powerfull then ever , till it be finished , that all enemies to christ be made his foot-stoole and he alone exalted , who is king of righteousnesse . for now jesus christ is upon his rising from the dead , and will rule king of righteousnesse in flesh : and though king-flesh in every man and woman hath for many years past denyed him , and lifted up himself against him ; yet now is the time come that he will lift up himself , and tread the powers of the flesh under his feet . and friends , doe not mistake the resurrection of christ ? you expect he shall come in one single person , as he did when he came to suffer , and die , and thereby to answer the types of moses law ; let me tell you , if you look for him under the notion of one single man after the flesh , to be your saviour , you shall never , never taste salvation by him . but know , that the mighty power that dwelt in that humane flesh , that was called by the name ( jesus christ ) he was the man , the mighty man of strength ; the flesh was as the woman to the man , or the box that carryed that precious oyntment in ; and this man is sat down at the right hand of the father , that is , he is the strength of the father , whereby he destroys king flesh , and he sits in the highest heavens , that is , in those saints that are taken up the highest into the father , and lives in him , treading the curse under foot . and as the body of his flesh in his ascension , so called , went out of the apostles sight , in a cloud of the skies , so shall the same mighty man rise up out of the earth , that is , from under the earthy imaginations and lusts of the sons of men ; for mankinde is the earth that containes him buried , and out of this earth he is to arise , and appeare in the clouds , that is , as he begins to shew himselfe in a man or a woman , the fleshy powers in those enslaved soules will , and do rise up to darken the light of that sun as long as he can , till he , the flesh , who is the wicked man , or the cursed thing that dwels within ( mankinde ) be taken away . and therefore if you expect , or look for the resurrection of jesus christ , you must know , that the spirit within the flesh is the jesus christ , and you must see , feel , and know from himself his own resurrection within you , if you expect life and peace by him . for he is the life of the world , that is , of every particular son and daughter of the father , who are every one of them a perfect created world of themselves , and need not to seek abroad after other creatures for teaching , for every one hath the light of the father within himself , which is the mighty man , christ iesus . and he is now rising and spreading himselfe in these his sons and daughters , and so rising from one to many persons , till he enlighten the whole creation ( mankinde ) in every branch of it , and cover this earth with knowledge , as the waters cover the seas . and this is the lightning that shall spread from east to west ; this is the kingdome of heaven within you , dwelling and ruling in your flesh : therefore learne to know jesus christ , as the father knows him ; that is , not after the flesh ; but know , that the spirit within the flesh , is that mighty man ( jesus christ ) and the flesh takes it name from that mighty man of truth that dwels within it ; he within governs the flesh , he within laid down the flesh , when he was said to die ; he within is the wisdome and power of god , he within is to arise , not at a distance from men , but will rise up in men , and manifest himselfe to be the light and life of every man and woman that is saved by him . for a meek spirit bears the name ( jesus ) and a man filled with the power of god , or a man taken up into god , to become one in spirit within ; beares the name ( christ ) & therefore you are not saved by believing there was such a man , that lived and died at jerusalem , for though you believe there was such a man , yet that is not saving faith to you , till you feel the power of a meek spirit come into you , and raigne king , and tread all your envy , frowardnesse , and bitternesse of spirit under foot ; and till you feel and see the power of the righteous spirit come into you , and raigne king , treading all unrighteousnesse of the flesh whatsoever , under foot , making a conquered slave of that wicked man in the flesh . and so changing your vile bodies , and making them like his glorious body ; that is , making the bodies of your flesh subject to the spirit of the father within it , as the bodie of the flesh of jesus christ was subject to the spirit , his father , that dwelt within him in all things . so that you do not look for a god now , as formerly you did , to be a place of glory beyond the sun , moon and stars , nor imagine a divine beeing you know not where , but you see him ruling within you ; and not only in you , but you see and know him to be the spirit and power that dwels in every man and woman ; yea , in every creature , according to his orbe , within the globe of the creation . so that now you see , and feel , and taste the sweetnesse of the spirit ruling in your flesh , who is the lord and king of glory in the whole creation , and you have community with him who is the father of all things . now you are inlightened , now you are saved , and rises higher and higher into life and peace , as this manifestation of the father increases , and spreads within you . and this is it , to be saved by jesus christ , for that mighty man of spirit hath taken up his habitation within your body , and your body is his body , and now his spirit is your spirit , and so you are become one with him , and with the father ; and this is the faith of christ , when your flesh is subject to the spirit of righteousnesse , as the flesh of christ was ; and this is to believe in christ , when the actings & breathings of your soules is within the center of the same spirit , in which the man jesus christ lived , acted , and breathed . if you live in the flesh , that is , if you be subject to the powers of the flesh within you , then you believe in the flesh , and bring forth the fruit of the flesh , which is self-conceit , covetousness , envy , pride , hypocrisie , and the like . but if you live in christ , that is , in that mighty and spirituall man of truth , then you believe in him , and bring forth the fruit of the spirit , which is love , joy peace , humilitie , obedience , sincerity , and the like : if jesus christ that mighty king rule in you , he will check , and condemne every unrighteous thought , as well as extravagant words , and loose actions , though no other man see and know your secret wickednesse but your selves ; and he will speake peace , and justifie you within , when your flesh in any things is subject to him , though you are hated , slandered , and mightily oppressed by the injustice of others . but if king-flesh rule , then you go on in secret and open wayes of unrighteousnesse with greediness and delight , and have no checks within at all : now the strong man of sin keeps the house , your bodies , and every thing enjoyes a seeming peace within you : but this is not the peace , nor the liberty , but a fore runner of great torment in the day of judgment ; that is , when the judge , the king of righteousness shall appeare to sit upon the throne within you , judging and condemning this serpent , or man of sin within you , and so bruising his head , that you who have been , and are pisoners thereunto , may live in the light & peace of the father , & so set at liberty from bondage , & assure your selves , you that glory in flesh , you shall not go scot-free , you shall be cast into the everlasting burnings as well as others , and tryed in that fire , as gold in the furnace . and this fire is the father himself , into whom , when any creature fals , he burns up the drosse in the creature , which is the curse that came in through unrighteousnesse , which is all the imaginary glory of the flesh , and so makes man to appeare and stand bright before him ; you cannot burne away the drosse , but the gold must suffer the heat of the fire , the father cannot consume the serpent , the man of sin , out of my body , but i that have been incorporated into that nature of the serpent , must needs suffer paine ; this drosse and gold in man is so mixed together , that nothing can separate them but the fiery orb , which is the father himselfe , that tries all things . and here likewise lies a great delusion within mankinde ; you call the father your god , and the word god is much in your mouths ; but here you deceive your selves , for you know not the father to be your god , nor lord , neither can you call him your god , till you see and feele by experience that he rules and governs in you , and that your proud and coveteous flesh stoopes , and is made subject to him . when the spirit within you doth command your flesh in rightousnesse , and will not suffer frowardness , covetousness , pride , hypocrisie , and the like , to arise and act , but presently checks and condemns , and shames you ; you can then speake in experience , that the father , who is the mighty governour , is your god , and your lord , for the powers of your poysoned flesh are made suctject to him . but so long as king-flesh raignes , & doth act pride , envy , covetousness , hypocrisie , unrighteousnesse within you ; then he that you call god , is the devill , that cursed serpent , or poysoned flesh , even the power of darkness is your god ; and you cannot say the father is your god , for if you do , you deceive your self , you are subject to the devill , you are not subject to the father . he that looks for a god without himself , and worships god at a distance , he worships he knows not what , but is led away , and deceived by the imaginations of his own heart , which is belzebub the great devill ; but he that looks for a god within himself , and submits himselfe to the spirit of righteousnesse that shines within ; this man knows whom he worships , for he is made subject to , and hath communitie with that spirit that made all flesh , that dwells in all flesh , and in every creature within the globe . and this is the law and the testimony , even the law of the spirit of righteousnesse within , and testimony of the spirit within a man , when a man can say , i see , feel , and know that my flesh is in part subject , and is daily subjecting to the great power that dwels in the whole creation ; what i heare another man speak or write , it is nothing to me till i finde the same experience within my self ; this is the law and testimony of jesus , and if any man speak not according to this rule , it is because there is no knowledge in him , not in the booke of scriptures , which is another mans testimony , and the testimony of others is known to be a truth by the testimony of the same spirit within your self , and no other way whatsoever . there is one scripture hath been often laid before me by others , and i knew not the meaning of it ; if i went about to studie or imagine the meaning , i was lost presently , and trouble took hold upon me . well , after i found the spirit of contentednesse to come with power , and made me quiet within , so that i said within my self , let my father give me the knowledge of this , or any other truth , or deny me the knowledge of it , his will be done ; i can know nothing till he teach me , therefore i will lie down before him , and wait with a quiet spirit upon him ; i say , i was no sooner brought into this waiting frame of spirit , not only this , but divers other truths was , and i can almost say , daily is given into me from the father , to the abundant satisfaction of my soul . the scripture is this : mat. 8. 28. where the two men that were possessed with devills , cryed out to jesus , art thou come to destroy us before the time ? i deny not the history ; but that there were two men really filled and tormented with devils , or distempers , which is the curse in mankinde ; and that at the command of christ those troublers in them , went into the heard of swine , and the swine ran into the sea , and perished there . but now the matter in this history settles peace within my spirit , as it is shewed unto me ; and that is this ; by the two possessed , is pointed out to me , first , the earth ( mankinde ) by reason of his unrighteousnesse is filled with thornes and bryers , that is , with troublesome distempers of all sorts , which are called devills , or serpent , or the curse of the earth , or the wicked man that sowes tares in gods vineyard ( mankinde ) so that here is mankinde , or flesh full of troublers , or devills distempering the creation ; for do but crosse the imagination of the flesh , and the man grows more or lesse distracted . this is pointed at by one of the two that were possessed . secondly , the righteous law of god , even the spirit which is full of love , righteousnesse and peace in it selfe , is enforced daily to be checking , condemning , and burning up that power of darkness , or devills in the flesh ; to this end , that the flesh may be brought into a onenesse with the father , and be made subject to the spirit that made it , and that dwels in it , though the imaginarie powers of the flesh have trod down the spirit , and would not suffer him to appear and raign for many years past : i , but now the fullness of time is come for the spirituall appearance of christ , and the spirit , who is the lord our righteousnesse , is beginning to tread proud and covetous flesh under his feet , and will take the kingdome , and raigne himself in man , yea in every man , for every man and woman , though they be as branches of the earth , yet they are every one a perfect creation of themselves and the spirit of the father dwells supremely in every man , as in the whole globe . so that considering that mankinde ( through unrighteousnesss ) hath been corrupted , & stands in need of a restauration before he can see the father dwell supremly in him ; and that the spirit must be the cleanser & purger of this poysoned earth , for he is the everlasting fire that tries all things , and that seperates the dross from the gold ; and this spirit , or father , is pure reason , which the unreasonableness of the flesh cannot stand before , but falls presently ; as chaffe cannot endure the flames of fire . it appears plain , that the righteous law , the spirit , which though it be full of peace in it selfe ; yet having so powerfull an enemy as the devill in flesh , that daily fights against him , he cannot be at rest , but is at work continually , though it be a work wherein he takes delight . as the fire never ceases burning , so long as there is fuell to work upon : so that the spirit of burning may be said to be full of troubles , in respect of the great and varietie of his work , for he is to deale with every man and woman in the creation of mankinde , when i speak after the manner of men ; for while two parties fight to master one another , there is a declaration of troubles on both sides , to the beholders ; and yet the spirit is not full of troubles , because he kils and destroys the devill with delight , and works the restauration of mankinde with abundance of love and cheerfulness . and this spirit is pointed out to me , to be the other man possessed : for the scripture is to me but the declaration of a historicall truth , pointing out this higher mysterie . and as the corrupt power in flesh delights to be acting , and shewing it self , so the holy law , ( which is not the letter of the scriptures ) but the spirit , which is the law of righteousness , delights to be acting and shewing himselfe , in destroying that filthy power , or devill . and as it is a torment to a man to be crossed of his humor or will , so it is here spoke after the manner of men : as to be a torment to the devill in mankinde , as indeed it is , to be quite destroyed ; and as it were a torment to the righteous law , as it is not , but his delight to be taken off his work of burning and consuming the devill . for as it is the devills heaven to be acting unrighteousness , so it is the heaven to the law of the spirit to be flaming against , and burning up the devill . now the creature man looks upon these two as they fight one against the other within his heart and flesh , as a murtherer of him , for hereby his earthly peace is killed , so that , art thou come to destroy us before the time , is a voice proceeding from the distempered man , but it doth typically point out the voice of this compound murtherer in man ; for when christ , who is the mighty man of truth dwells bodily in his own house , the flesh of mankinde , then all fightings within , and troublers in the flesh shall cease , and there shall be perfect peace ; but two enemies that seek the death one of the other , are both to be parted , therefore the devill he would not be taken off vexing the flesh , because he would be king in the flesh : and the spirit of righteousness would not be taken off , till he hath quite subdued the devill under his feet , and made flesh subject to him , which shall and must be accomplished at the restauration of all things . and therefore there being much work to be done in mankinde , as well as in these two particular men ; and the work of the devill will not cease , so long as he hath any power in flesh , and the work of the spirit wil not cease , til this serpents head be quite bruised , & the flesh of the whole creation ( mankinde ) be made subject to the spirit , the lord that made it ; therefore this voice , art thou come to destroy us before the time , declares , that christ is the anointing , or power of the father , that shall end this quarrell , and that shall establish perfect peace in every man as a branch , and in the whole creation it self ( mankinde ) when the time of the father is come , that the mysterie of the great governor , god , is finished . so that this historie of the two men possessed with devills , which christ jesus made quiet , doth declare the great work of the anointing in the latter dayes , when he shall have finished his work , and deliver up the kingdome to the father , that is , he will establish love , and peace , and onenesse , between mankinde and the spirit of righteousnesse that made it , and the same anointing will destroy all this enmity that is between the flesh and spirit , by reason of the curse that is in the flesh , which is to be burned up , that so peace may be made . by the swine in the history are pointed out to me , to be men that live upon the earth , in the imaginary delights and glory of it , which is a life below god ; as the life of a swine , snudling up his food from among the filth of the earth , is below the life of a man : and this swine runs down the hill , that is , these earthly minded men run lower and lower from god , who is called sions hill ; in hunting after covetousnesse , self-love , temporal glory , fleshy imaginations , and thoughts . these , i say , run downwards , further and further from the life of the spirit ; they do not run up the hill of self-denial , and love of righteousnesse , where god dwels . now gods dwelling is not in any locall place above the skies , as men fancie , and say , god dwels above the heavens . but he is said to dwell above , in respect of the fleshes wisdom and power ; as thus , gods wisdom is above the wisdom of the flesh , gods peace and life is above the peace and life of the flesh ; for covetousnesse , pride , lust , and envy feeds below , and licks the dust of the earth under bondage , and distemper : but the love , faith , humility , and righteousness of the spirit lives above , in liberty , freedom , & perfect peace . and god is said to live above the heavens , that is , the spirit that is the life and peace of all things , which is reason , is incomprehensible , flesh cannot comprehend the largenesse of it ; nay , the saints themselves , which are the heavens that live above , cannot contain him , nor finde out the heigh , depth , length , and breadth of that pure spirit ; therefore he is said not only to live above the earthy , and imaginary minded men , but above the heavens likewise ; spirituall men that live in the spirit , and whose flesh is subject to the spirit , these are not able to reach the incomprehensiblenesse of him . and so he is said to be above all , to live in the heavens , the saints , yea , and to live above the heavens in wisdom and power , yea , and to tread the earth under his feet , for the wisdom of the earth or flesh is foolishnesse , not worthy the name of wisdom , when it stands before the spirit . the swine ran into the waters and perished there . by waters , are pointed out to me the wisdom of poysoned flesh , which is branched forth into established doctrines of the flesh , into formes , customs , and governments of the flesh , which deceived men conform unto for fear , and shame of others . and so the doctrine and practises of rome , being altogether after the flesh , is called the sea of rome , & sometimes multitudes of people that are deceived by the flesh , and follow after the wisdom & lust thereof , are called seas , or great waters , for these indeed are the waters whereupon the whore , the disloyal flesh sits , & makes war against the spirit in them . now swinish men , that iohn cals the inhabitants of the earth , that live in the flesh , not in the spirit of the father , they are drowned , and they perish in this sea , into which they are run , that is , they live in this sea which the flesh hath made , glorying and delighting in that sea , and in those waters , as a fish doth in the materiall water , his proper element ; they are separated from the life of god , and are dead to him . but it is said , suffer us to go into the swine , &c. the meaning given to me is this , that all the distempers that trouble the creature , man , is hereby declared , that they shall be cast out of mankinde ( the pure creation , ) into the very body of the serpent , which is king flesh , a swinish nature , a herd of swine ; for all the branches of it are like so many filthy swine snudling upon the earth , as covetousnesse snuddles upon the earth , pride licks the dust of the earth , envy lives in the filth of the earth , hypocrisie and self-conceit , with the imaginary glory of the flesh , do tumble , and dwell , and live in the mire of the earth , that is , delight in nothing but the filth of mankinde , like so many swine as they are ; they do not delight in god , they are enmity against him . and this corrupt power of darknesse , and swinish nature shall run into the sea , and confusion of his own invention , and imagination , and perish together , while as mankinde , by the power of the anointing shall sit down in peace in the father , the lord our righteousnesse . and where it is said , christ suffered them to go , it points out this , that though king flesh rule vvith povver in mankinde , yet he is but suffered so to do for a time by the king of righteousnesse : and this sufferance is for his destruction , and mans deliverance from the bondage of the flesh ; for the two men were made quiet by jesus christ , while the swine perished in the sea ; that is , the creation , man , and the righteous law , the spirit , sweetly embraces each other , while the filthy powers , and wisdom of the flesh do perish in the sea of his own invention , forms , customes , governments , and imaginary glory . so that the devill is not a third power between god and man , but he is the curse in flesh ; and the power of utter darknesse is this , when the father shines forth in man , and lets him see his curse , and so begins to condemn , and burn up the curse ; now the poor creature not knowing the mysterie of the father , dieth presently under sorrow , beholding no way of comfort , but misery on every side ; for the spirit of brightnesse hath so beset the power of darknesse within a man , that the poor heart sees there is no possibility of peace and comfort , till one side be subdued , or a reconciliation be made . by this means , which is a means , or work of the spirit within , not any outward means of preaching , &c. the father kils , and destroyes the powers of disobedient flesh , and at length made the created flesh to submit to him , and live before him . and for proof of this , i will appeal to the experience of any of you that have been sensible of your bondage , through the combate that hath been between flesh and spirit in you , whether you have looked upon your troubles , as inflicted upon you by the devill , and adverse power between god and you , or have not rather beheld the anger of god upon you through the bright shining law of righteousnesse in you , shaming , condemning , and tormenting of you for disobediences sake . it may be the thought of the law of god hath not been in your minde , but the sense of anger and wrath hath lien upon your spirit ; and whence comes that wrath , but from the shining of the law of the spirit within you ? and wherefore through this law ? but because the principles of the flesh in you seek to advance self above the spirit , or at least to be equall with him . and so long as the powers of such aspiring , self-seeking lusts , and sin rules within you , so long will the power of the law , in dispensations of wrath and anger , in your apprehension , rule in you , and over you ; so that this compound murtherer is of a mighty power , and may be well called a power of darknesse , for it holds you under darknesse and death , and you live far below both the comforts and life of god : as soon as disobedient flesh appears against the law of the spirit in you , the spirit appears presently against the powers of the flesh in you , and so holds you in fear of death all your life time . for indeed your disobedient flesh , which rules powerfully in all the branches of it , which you take pleasure in , as in pride , covetousnesse , uncleannesse , envy , self-conceipt , hypocrisie , in their severall measures , till they rise up to a number of a legion of devils : you think this is your liberty , to have your filthy wils satisfied herein , and alas , this is your bondage , and it is that devill that was a liar from the beginning , that never gave true peace to his children , though he promised much ; he carries you away from god by his strong delusions , to believe his lies . and this power of darkeesse in you casts you under a more powerfull bondage of the law of the spirit within you , yea , in utter darknesse , wherein you stick fast , as in mire and clay , or , as in a deep pit , and cannot get out , it throws you under wrath , and makes god appear angry , which is the greatest darknesse the poor creature can lie under : what greater darknesse can there be , then for a man never to see nor feel the light , heat , nor warmth of the sun , but alwaies to live in some dungeon , where the sun never appears . a meek and humble spirit fights against thy rashnesse , and self-conceit ; and secret envy , and grudging opposes the appearance of love ; covetousness , and bondage fights against freedom , and liberty of spirit ; and chastitie fights against uncleannesse ; the law of righteousnesse fights against unrighteousnesse of the flesh . so that if at any time thy heart begins to devise any unrighteousnesse within thy self , the law of the spirit of truth breakes forth in thee , and lets thee see it , and condemns , and shames thee for it , and thy whole soul is filled with distemper and horror ; and if at any time the power of unclean flesh begins to break forth in thee , the law of chastitie appears , and shews thee thy filthinesse , and condemns thee for it , but gives thee no strength for the present against thy lust , so that the power of thy uncleane flesh , lusting after folly , is strong in thee ; and the power of the law of chastitie shewing thee that abomination , is strong in thee likewise , which fills thee with torment . and if at any time unrighteous thoughts and purposes rise up in thee , or unrighteous actions proceed out of thy hands , and thou delight therein ; yet when the law of the spirit of truth appears in thee , and shews thee thy abominable practise , thy delight in the flesh dies , peace is taken from thee , and thy spirit is filled with trouble . i could instance in every power of the flesh in this kinde . and now presently thou concludest , that the devil , which thou thinkst is a third power , distinct between god & thee , comes & torments thee . but no : for it is the very power of the spirit , which is pure reason , which governs the whole globe in righteousnesse , that shews thee thy wickednesse , & the light therof discovers thy darkness , and fills thee with shame and torment . for if the spirit shine upon thy filthinesse , and trouble thee , it is not barely to trouble , but to burn up thy lusts , and to make thee bright , is the fathers end ; but while thou liest between these two powers , thy peace is gone , all feeling of life is taken away , and thou liest under darknesse , yea utter darknesse ; for thou seest no light of peace of any side . if thou follow the powers of thy flesh , as thy uncleanness , unrighteousness , envy , frowardness , pride , hypocrisie , and the like , thou hereby accknowledgest that the flesh is god , for thou maintainest the being of that wicked man , as though he were the only one beeing , that dwells in the globe ; but if the father of all things , which is reason , be the only one beeing , that gave beeing to all , and that keeps all in peace ; then certainly , while thou followest the way of king flesh , thou walkest unreasonably , for thou settest up another king , which makes division , which the creation knowes not , and thou deniest the king of righteousnesse , which unites the whole body of the creation into a oneness of spirit . that spirit that knits all creatures together in peace and sweet communion of love and meekness , must needs be king : and this doth reason , who is the essentiall father : but that power that makes one creature a tyrant over another ; nay , divides the creature man within himself , and so pulls the creation in pieces , breaking the bonds of peaceable love , and filling the creature with torment , and distraction , must needs be a divell , or troubler , and this doth that curse , that is in the flesh , and therefore no king , but a murtherer , a deceiver , a devill , the serpent that must be killed , and the wicked man , that must be taken out of the way . now such a condition of bondage doth this compound power cast you under ; you are absent from the liberty , peace & life of heaven , & you lie tumbling in hell & darkness , to be incorporated into the power of the wicked one , & to act from his unclean principles , is the flesh and blood that shall never enter heaven ; never enjoy union and peace with the spirit of righteousness ; for light and darkness can never live together . this is the bond woman & her sonne , that shall never be heire , nor live in the house with the free woman . and whatsoever is of this nature , or under this bondage , less or more , doth not taste of heaven , which is perfect peace , for that which is bondage cannot be said to be liberty . but for your comfort , poor enslaved soules : christ , the wisdom and power of the father is come to open the prison doors , to pull you up out of the earth of covetousness , and self imagination , under which you have been , and are buried , and will set you even as a corne of wheate that lies buried under clods of earth , till the warme , cherishing , meeke , and loving spirit in the earth cause it to sprout , and spring , and shoot out , and so bring forth fruitlike himself in great abundance ; therefore waite patiently , till you be able to sing allaluia , and to say , the lord god omnipotent raigneth , and assure your selves the vision will not stay long , for when your flesh is made subject to the spirit , he will speak peace to you , and in you . since unrighteousness was acted in humaine flesh against his maker , every son and daughter of that disobedient flesh is like a man , upon whom two fierce band-dogs hath laid hold , tearing , and pulling to pieces : and these two are first , the curse , or sin in flesh , which is called the serpent , the father of lies , the wicked man , the devill . the second is the appearance of the righteous law , dwelling in that flesh likewise ; as a seed buried under the weight of that cursed earth ; and his appearance is so terrible to the disobedient flesh , that it destroys at his appearing all the joy and peace thereof , and is called the severity of the law . so that first the curse , or sin , this hath fastened upon the man , and puls him from owning the spirit , and so makes created flesh to rebell against his maker . and then the father ( which the curse in the flesh hath despised ) maintains his own prerogative in man , and destroys , and kils that rebellion , by reason whereof the creature , man , is filled with torment . and this act of the spirit is called the declaration of wrath , or the law , or the letter that kils ; for indeed the disobedient man sees , and feels nothing but wrath on every side . for let the creature look within himself , he sees and feels no peace ; for the appearance of the spirit of righteousnesse is like the offended law of a king , that speaks death to the offender which way soever he turn himself ; it flashes like the flaming sword every way , and so takes peace from that particular earth . and if he look abroad , the same declaration of wrath follows the eye of the sinner , and flames out fire in every place , even as the father is pleased visibly to appear in outward manifestations of justice , to the terrifying of the disobedient , that he may know himself , and his works , that they have been unrighteous . as in losses , sad accidents , death of friends , or cattell , casualties by fire , water , unseasonable weather , or the like , and so taking an outvvard peace from the earth , that is , from divers branches of disobedient earth , men and vvomen , making them to sit dovvn in sorrow . and poor sinners , when they feel , and see such inward and outward misery , they cry out , oh , this is the devill that troubles them ! and so look upon the devill as a third powerfull beeing , distinct between god and them , working their misery . alas poor sinners , this is the devil indeed , a great troubler , but not such a devil as you fancie ; for this devill , or murtherer , that takes away your peace is within you , it is your sin , and the curse of your flesh , upon which , the fury of the king of righteousnesse hath seised , and taken fast hold ; and now expect no peace in earth , that is , in your flesh , till there be peace in heaven , that is , till your flesh be made subject to the spirit , and the father and you become one . for truly let me tell you , and you shall finde it true , that as the curse , or disobedient flesh in you doth rise up in rebellion against the spirit , by scoffing , hating , self-loving , despising , expression of bitternesse and discontent against the way of the spirit , and so seeking to advance your selves , or your fleshy lusting above the spirit . even so the law of the spirit will appear , and the flashings of this flaming sword will spread the more , to advance the spirit , even the king of glory , and so will hedge in your way , and crosse you at every turning : and truly , if you see the fury of the lord to appear more hot and fierce then formerly , then say , and say truly , that the breakings out of sin and curse is more violent in these dayes then formerly : and it must be so . for now the bottomlesse pit is opened , that is , the curse , or serpent in humane flesh is let loose , to act , and shew it self in his own likenesse , and it makes himself manifest to be the power of darknesse , the father of lies , the enemies of the father , and the whore , the beast , and mother of all abominations . and the four evill angels , that is , subtilty , hypocrisie , envy , and cruelty , backed and strengthened with all the power of hell , or curse , are let loose , that is , the strength of these are manifest , and act powerfully in these dayes ; and assure your selves that the dispensations of wrath do , and must increase to the view of creatures more then formerly . but these sad apparisions of inward and outward wrath will not last long , the time shortens apace , and the work of the father hastens apace ; for righteousnesse and peace hath begun to take the kingdom , and to raign , whose dominion shall have no end . when your eyes are opened , you shall see that it is the righteous law , or rule of truth that thwarts , and crosses the sinfull and cursed principles that rule , and that still would rule a king in your flesh . and this law works sometimes within , condemning a man within his own conscience , without any outward means , but the light of the spirit within rises up , and declares the darknesse of the curse within the flesh ; and sometimes it condemns the man within himself through the sight or hearing of other mens words and actions without , nay , the very actions of other creatures are made to be whips to torment him . sometimes thou hast had vain glorious imaginations rising up within thee , puffing up thy mind with big thoughts of thy self , as if thou wert some great body for thy learning , riches , parts , prayers , fasting , preachings , to whom every man must give respect . thou hast thoughts of covetousnesse , of injustice , of uncleanesse , and thinkest thou maiest take thy pleasure herein , and if any discover thy lewdnesse in these abominations , which thou seest no evill in persently thou hast thoughts of revenge arises in thee , to make such and such know what they do to crosse thee in that thou saiest and doest . and thereupon pursues thy resolution to get a power , to put thy envious thoughts ( which thou thinkest is zeal ) into execution , but thou dost not do it , and why ? because the opportunities of the earth will not give thee power : well , all this is the swelling up of the curse within thee , which thou thinkest is the spirit of holinesse ; a strong delusion . but within a short time after , thy conscience ( or rather the spirit ) within , begins to trouble thee , and fils thy face with shame , and thy heart with a king distemper ; because thou that art a professor of a meek and loving spirit , which is true godlinesse , should have such exalting thoughts in thee against thy fellow creature , and consent unto them . or it may be some others may cast out jeers against thy very thoughts , yet not knowing thy heart , and thereby thy distempers multiplie , and peace vanisheth from thy proud lifted up heart ; and now thou concludest , that this is the devill that first put ill thoughts into thee , & now troubles thee for them . it is true , it is the devill indeed , but not such a devill as thou thinkest of ; for first , the father of lies , thy unclean flesh , that was he that inticed thee to envy ; and now the righteous law of the spirit within thee , shews thee thy evill , and shames , and troubles thy minde , and throws thee under vexation and sorrow of spirit , and kils all thy comforts , and dashes all thy contentednesse to pieces . and no man knowes of these inward sorrowes , but thy own heart ; this is the law and the testimony , even the perfect rule of holiness that appears in thee , & to thee , and hedges in the way of the flesh with thornes , & throws thee under bondage ; this is the murtherer which thou callest the devill ; he is a murtherer indeed of the curse , though thou , who art dead under the curse , maist be made alive in the spirit , and live in the father of peace . and sometimes the law works without , and opens the mouthes of others , to speak against thy selfe-conceit , in preaching , praying , or carnall use of scriptures , and against thy covetousness , and pride , that makes thee lift up thy self above thy fellow creatures ; and thou thinkst this is the devill that tempts thee to forsake god and goodness . alas friend , it is the righteous law that crosses thy fleshie hypocrisie , and that sends these messengers as dispensers of wrath to thee , to make thee not to looke after the letter , but the spirit of the scriptures , to burne up thy drosse , to consume the curse out of thee , to refine thee , and make thee pure gold ; that is , to make thee live in , and after the spirit ; and to pull thee out of the flesh ; in which , and after which thou livest . by what hath been spoken . i question not but the father will let light shine into the spirits of his servants , that they may see what the devill or murtherer is ; which is the serpent , sin , or curse , dwelling within a man , or the power of deceived flesh imbittered , and made a stinging scorpion by the law of righteousnesss . the sting of sin is death , and the strength of sin is the law . now there is none that can free the creature from this compound murtherer , or from these two band-dogs , but ( jesus christ ) who is not a single man at a distance from you ; but who is the wisdome and power of the father , who spirits the whole creation , dwelling and ruling king of righteousnesse in your very flesh . and he it is that comes and puls off these fierce devouring powers , & heals the creature that they were fastened upon , and sets him free . and how doth he doe that ? why , first he destroyes the curse that is in man , and puls away that selfishness that was in him , which made him to prefer the flesh above the spirit , and so delivers the sinner from his envy , covetousnesse , discontent , pride , hypocrisie ; and makes him patient , humble , content under gods hand ; makes him to love , to delight , and to glory only in god , and so makes the creature to advance god above all , and to set the crown of glory upon his head . and now that devouring band-dog sin , or curse , is pulled off . and then secondly , when sin or serpent is thus pulled off , and the creature man is made one with the father , and reconciled in nature and spirit to him ; then the other band-dog wrath , or offended law , which was the strength of sin , in working the creatures miserie , hath nothing left to fasten upon ; but being a righteous law , now becomes the creatures friend , since the creature by christ is made one with the righteous father ; and thus christ , who is the wisdome and power of god , hath set the sinner free ; and if the son make us free , we are free indeed . but what is to be understood by this power of god ? why , truly i conceive this ; by the power of god , is not a power without us only , as it was in the man christ jesus , when he suffered death in his own single person , and thereby conquered hell and death , and overcame the devil , and cast the accuser out of heaven ; that is , out of flesh , that the father might dwell bodily in flesh , and tread the curse under mans feet . but the same anointing , or power in-dwelling , and ruling whithin us , and thus the power of love in man , is the power of god in man ; and this sets us free from envy ; the power of patience , and of a meeke spirit in man , is the power of god in man , and sets us free from discontent ; the power of humilitie in us , is the power of god in us , and sets us free from pride ; the power of peace , joy , and sweet resting of heart in god , is the power of god in us , which sets us free from sorrows , and inward bondage of minde . and thus the power , life , and peace of the father , ruling as god , a mighty governor in us , and being established in us , which indeed is the anointing spoken of , or the lord our righteousnesse , that rules in us , is that power of god ( or that christ ) that sets us free from sin , and death ; for this is christ in you , which is the hope of glory , or the earnest of the future inheritance . and truly these , and such like powers of god within a man , are those glorious angels , in their severall measures , which the father hath sent to guard his children , and to keep them in all their wayes , that they dash not their foot against the rock , even god himself . for love , humility , patience , meeknesse , joy , and a sweet resting of heart in god , makes the creature submit cheerfully to god in every condition . let a son of the father meet with losses , straights , and oppressious in the world , and his heart presently answers , thy will be done father , thou knowest i want necessaries , thou knowest what those necessaries for me are , my heart waits upon thee , let times be peace or war , let weather be fair or fowl , still the poor believing soul saith , all this is good , because it is the will and pleasure of my father , who will have it to be thus . and thus the power of the spirit , who is the king of righteousnesse within every man , treads down flesh , and sets the creature free from hell , death , and devill . and the wisdom of the father is in all this likewise , for he doth this in wisdom , to make himself known , and that his creature being delivered by such a strong hand , may , out of a feeling experience , own him , and magnifie his name . well , if you cast your eyes abroad among the sons and daughters of men , you shall see very few that are saved , and very few in whom christ dwels ; and now the son of man comes to save , he findes no faith in earth , he findes righteousnesse ruling in no man , but king flesh ruling in every one . but this is comfort to the earth , the son of righteousnesse is comming , and hath begun to heal the earth , he is treading down the powers of the flesh , and he goes on mightily , conquering , and taking up sons and daughters out of their imaginary earth , under which they have lien buried , to enjoy the father , and to live in the onenesse of that spirit that made all things , so that ere long , the sweet song that is sung in private , shall be sung publickly upon the house tops : rejoyce , for the lord god omnipotent raigns . yea , when this mighty power , christ , is lifted up , he will draw all men after him , that is , when he is exalted , and known to be the only spirit that dwels in the creation , and that knits every creature into the one spirit , himself , then is the time ( which indeed is beginning in these dayes ) that he will draw all men after him . so that every one shall see themselves in a losse , and shall enquire the way to sion , even to this spirit , the dwelling place of rest ; they shall see that books are nothing , mens words and teachings , studies , and imaginary thoughts and conjectures are nothing , but the lord alone , even this spirit , is all in all , and shall be exalted , honored , and lifted up by all in this day of his power . and how is the spirit lifted up ? why truely , when the flesh is subject to the spirit . and how is that ? vvhy thus , first , to know that this spirit which is called god , or father , or lord , is reason : for though men esteem this word reason to bee too mean a name to set forth the father by , yet it is the highest name that can be given him . for it is reason that made all things , and it is reason that governs the whole creation , and if flesh were but subject thereunto , that is , to the spirit of reason within himself , it would never act unrighteousnesse ; for if rash , froward , and mad anger rise up in a man , and makes him walk according to the hasty violence of that devill , now he is said truly to be an unreasonable man , or a man that is not subject to reason . but if reason be king in a man , then he moderates the man both within and without , so that he may be truly said to be a reasonable man , or a man subject to reason , and so a profitable man amongst his fellow creatures . for let reason rule the man , and he dares not trespasse against his fellow creature , but will do as he would be done unto : for reason tels him , is thy neighbour hungry , and naked to day , do thou feed him , and cloath him , it may be thy case to morrow , and then he will be ready to helpe thee . vvhen the curse in flesh moves a man to oppresse or deceive his neighbour , or to take away his rights , and liberties , to beat , or abuse him in any kinde , reason moderates this wicked flesh , and speaks within , wouldest thou be dealt so by thy self ? wouldest thou have another to come and take away thy goods , thy liberties , thy life ? no , said the flesh , that i would not : then saith reason , do as thou wouldest be done unto ; and hereby the envious , and covetous , and proud flesh is killed , and the man is made very moderate . and this spirit of reason is not without a man , but within every man , he needs not run after others , to tell him , or teach him , for this spirit is his maker , he dwels in him , and if the flesh were subject to him , he should finde daily teaching thereform , though he were alone , and saw the face of no man . and truly let me tell you , that you cannot say the spirit is your god , till you feel , and see by experience that the spirit doth govern your flesh ; for if envy be your lord that rules your flesh , if pride and covetousnesse rule your flesh , then is envy , covetousnesse , or pride your god : if you fear men so greatly , that you dare not do righteously for fear of angering men , then slavish fear is your god : if rash anger govern your flesh , then is anger your god : if uncleannesse rule in you , that is your god : therefore deceive not your selves , but let reason work within you , and examine , and see what your flesh is subject to ; for whatsoever doth govern in you , that is your god : if the curse in the flesh govern you , then the devill is your god , and you are servants to him , for the curse is the devill : but if your flesh be subject to the spirit within it , which is reason , and which made the flesh , then is the father your god , and you may lawfully call him your god , for you know now what you speak , and that your words are words of experience ; but if you act contrary to reason , you act like a beast , and not like a man , according to his creation ; for by his creation he is made lord of all creatures , and therefore the spirit dwels supreamly in him ; but when he follows the way of the flesh , then he acts like a beast , below the creation of a man , and so hath lost the honor of his creation . chap. vi . there be three scriptures that were brought to me , and the light that shined forth , gave much strength to my soul . i shall only mention them , and then conclude . the first is rev. 9. 4 and it was commanded them , that they should not hurt the green grasse of the earth , neither any green thing , neither any tree , but only those men that have not the seal of god upon their fore-heads ; and these were not to be killed neither , but that they should be tormented five moneths by those locusts that came out of the smoke that rise up out of the bottomlesse pit , that was now opened , or made manifest what it is . by green grasse , and trees that were not to be hurt , were shewed to me to be the tender sons and daughters that christ hath newly called out of the earth , to grow up towards him : and likewise the tender plants of divine life , that christ had planted in that tender earth . as love branching out into hungering and thirsting after righteousnesse ; and this tender green grasse , nor the earth whereupon is grows , is not hurt ; for in the midest of any trouble whatsoever , the breathings of love after the father , in hungering and thirsting after him , is still kept alive in the tender soule . and why must not these be hurt ? why ? because these have the seal of the spirit upon them , as tender plants , as such as are dear unto him . i , but pride , envy , covetousnesse , hypocrisie , and the earth upon which these , and such like weeds grow , are to be tormented ; and why ? because they have not the seal of the spirit upon their foreheads , and they are to be tormented five moneths , before such time as these weeds be burned up , and that poysoned earth become fruitfull for good seed . i , but these are called men , not sinfull qualities that are to be tormented ; it is true , but a man is called according to his qualitie and manners ; take a proud , covetous , or envious man , and crosse any of these wicked qualities , and you torment the man . for when envy raignes in a man , if it be crost , the whole man is crost ; and if pride , or selfe will raigne in a man , and be crost , the man is tormented ; so that the quality declares the man ; and the man is declared what he is by his quality . and therefore in the second scripture , rev. 20. 15. it is said , whosoever was not written in the lambs book of life , was cast into the lake of fire . by lambs book of life , is shewed to me to be his very divine nature and spirit , wherein love , humility , patience , peace , and such like are written , and these shall enter into life , and the men in whom this spirit rules shall enter into heaven , and live in the father . for these fruits of the spirit prove a man to be a son of light , and every son of light is known by these qualities that was engraven in the lambs nature , or spirit . but whatsoever was not written in the lambs book , as envy , pride , covetousnesse , self-will , and the like , these shall be cast into the lake of fire , the spirit of burning , to be consumed , and the men in whom these cursed powers rule , shall be tormented , while that drosse is in burning up , and vexed day and night , and are restlesse , and cannot be quiet , but fretts , and are troubled continually . therefore whatsoever is not written in the lambs nature , shall never live in rest in the father ; but envy , pride , covetousnesse , self-will , and the like , were not written in the lambs booke , or spirit , for he was full of love , and patience , &c. therefore those shall never live in the father , and never sit down in rest in the spirit ; but the spirit will still be burning them , as chaffe in the fire , till they be consumed another thing observe , that whatsoever did appeare to dwell in the lamb , is , nor shall never be tormented , as love , patience , humility , contentednesse , these are never tormented , though i have thought many times , that love , being crost grows angry . but i see by experience it is improper , for love cannot be angrie , it beareth all things . and as we see in our lord christ , in whom love , patience , humilitie , contentednesse , did dwell and rule ; he was never tormented , nor troubled with any fretting or disquiet fit . for truly i speake what i have and do finde , it is only the flesh and serpent that is troubled and tormented , and the more a man is vexed and fretted , the more strength of flesh dwells and rules in him . but when the spirit of the lamb is sent into the heart , he swallows up that froward power of the flesh , and saves the man from distemper , as i said before . the third scripture i shall mention , is that old pusling scripture , that hath tormented many a soule , which is this . mat. 12. 31. he that sins against the holy ghost , shall not be forgiven in this world , nor in the world to come . by sin here , is shewed to me , to be the serpent , or the curse in the flesh ; branching himselfe forth into pride , covetousnesse , envy , uncleannesse , self-will , hypocrisie , and all such like ; and this serpent dwells in the flesh of every sonne and daughter of adam , since the fall : except the man christ jesus ; for though this serpent tempted him , and strived to rule in him , as he overcame and ruled in the first adam , yet christ trod him under foot , and cast him out of heaven : that is , out of humane flesh , that part of the creation , in whom the father dwelt bodily . and by holy ghost here , it is shewed to me , to be the anointing , or the spirit ruling in flesh , either in the flesh of christ , or in the flesh of his saints . now the serpent or curse , which is called the power of darknesse ; this is the sinne against the holy ghost ; for the father made the humane flesh to be his house to dwell in ; and this serpent took possession , and fights against the spirit , and will not suffer him to appeare in flesh at all . therefore saith the father , this sin or curse shall never be pardoned ; that is , the father will never reconcile that wicked one to him ; the father and the serpent will never become one , but will alwayes be fighting , till the serpents head be bruised ; for this is that wicked one that the father is angrie with ever ; he is not simply angry with his creature , but with this sinne or curse in the creature , with which the creature hath made a covenant , and become one with it , and so fights against his maker . i , but the father will bruise this head of rebellion , and consume this sinne in the fire , that so be may reconcile his creature to himselfe ; but i say the sinne or curse shall never be reconciled ; the father will ever be a consuming fire to that , and will be ever taking peace from that earth that gives this wicked one entertainment . for the spirit will be still bruising the head of this sinne , till he hath destroyed it , and redeemed his creature from the power and bondage of it ; and it is true , every man is guilty of this sinne against the spirit ; and though the father will never make this sinne one with himself , yet he will make his creature man , one with him , when this curse is swallowed up of life . and why will he not pardon this sin ? because it was not written in the lambs book , or nature , but is that power of darknesse that makes war against the lamb , and will not have the spirit to dwell in flesh , but would cast him out . therefore the spirit will cast him out , though he were a stronger power then he is . and so for this time i will conclude . finis . notes, typically marginal, from the original text notes for div a96698e-350 eze. 34. 3. jer. 31. 34. act. 4. 20. ps. 66. 16. jude 12. zach. 13. 4. 5. 1 iohn 2. 27. ier. 31. 34. isa. 54. 13. rev. 21 23 1 cor. 1. 8. isa. 54. 13. ioh. 6. 45. ioh. 6. 63. rom. 11. 29. 1 thes. 4. 17. ioh. 6. 45. ier. 31. 34. 1 iohn 2. 27. ioh. 15. 5. gal. 5. 22. 2 tim. 2. 26. ephes. 3. 20. rom. 6. 14. rev. 3. 16 , 17. ioh. 8. 36. psal. 133. 3. rom. 6. 14. heb. 3. 3. 8. 1 cor. 1. 31. luke 11. 22. 1 ioh. 1. 14. rev. 5. 13. 1 ioh. 5. 6. 2 chron. 20. 15 ▪ 16 , 17. num. 23. 7. john 5. 46. 1 cor. 2. 8. 1 cor. 8. 7. ephes. 3. 5. isaiah 32. 12. and 28. 9. hab. 3. 16 , 17. ioh. 8. 36. heb. 4. 3. gal. 1. 15 ▪ 16. 1 cor. 1. 31. luke 21. 13. &c. 1 cor. 1. 24. rev. 2. 10. exo. 14 ▪ 5. psal. 83. 4. ester 3. 6. judg. ● . 19 ezek. 38. 14 , &c. rev. 11. 11 , &c. 1 joh. 3. 1. joh. 1. 10. mat. 2. 13. 2 chron. 20. 15 , &c. exo. 14. 13 1 pet. 4. 13 , 14. 2 thes. 2. 4 , 5. rev. 13. 6 , 7. ier. 23. 9. iob 1. 12. dan. 12. 7 gen. 3. 15. iob 1. 6. iam. 1. 14. luke 11. 22. ephes. 2. 15 , 16. isa. 8. 20. 2 cor. 5. 4 1 cor. 15. 54. jer. 23. 5. rom 7. 9. &c. 1 cor. 4. 11. mat. 8. 20. psal. 41 9. psal. 38. 2. psal. 69 2. heb. 12 6. isa. 12. 6. col. 1. 13. rev. 12. 9. gen. 3. 24. eph 2 15. ioh. 8. 44. 2 thes. 2. 4. rev. 17. 5. rev. 20. 7. 10. eph. 2. 15. iob 1. 12. luk. 11. 22. dan. 7. 25. dan. 8. 23. ier. 23. 36. iob 1. 21. gen. 2. 24. 2 pet. 2. 2. zach. 3. 4. ephes. 2. 14 , 15. eph 2. 15 2 cor. 3. 6. &c. rev. 20. 15. mat. 4. 3. eph. 1. 14. gen. 3. 24. rev. 12. 10. 2 cor. 5. 4. luke 4. 18. esa. 61. 1 , 2. heb. 1 13. luke . 21. 17. &c. heb. 4. 3. iohn 6. 45. ier. 23. 5 , 6. esa. 60. 14. rev. 21 8. rev. 22. 25. act. 9. 1. esa. 61. 1. jud 6. 1 cor 3. 17. 1 cor. 1. 31. 1 cor. 12. 31. ephes. 4 6. col. 2. 9. ioh 5 43. isa. 59. 14. gen. 3. 24. rev. 20. 15. ro. 1. 18. gen. 3. 15. dan. 7. 26. &c. 1 iohn 2. 16. 2 cor. 5. 19. &c. joh. 17. 25. iohn 7. 7. 2 chron. 32. 21. 1 king 19 6. iob 1. 10 , 11. rom 9. 17. isa. 10. ier. 23. 5 , 6. mat. 24. 27 col. 1. 27. 2 cor 5. 16. iohn 1. 9. 1 cor. 12. 13. luk. 17. 21 heb. 9. 14. ier. 23. 5. rom. 8. 9 phil. 3. 21. mat. 26. 39 1 cor 3. 16. eph. 4. 13. gal. 5. 22. heb. 12. 29. ioh. 8. 42. ephes. 2. 2. isa. 8. 20. ier. 23 6. mat. 8. 28. isa. 8. 20. ier. 31. 33. rev. 16. 3 4 , &c. rev. 12. 9 , 10. 1 cor. 15. 56. col. 1. 12. heb. 2. 15. 2 cor. 4. 4. ephes. 2. 2. 1 cor. 12. 13. luk. 4. 18. col. 1. 12. 2 cor. 3. 6 , 7. gen. 3. 24. ● cor. 15. jer. 23. 5. ioh. 8. 36. 1 cor. 15. 56. 1 ioh. 2. 20. &c. ier. 23. 5 , 6. isaiah 60. 10 , 11 , &c. col. 1. 27. mat. 25. 35. 1 ioh. 2. 27. rom. 6. 16. rev. 9. 4. rev. 20. 15. 1 pet. 2. 22 , &c. 1 cor. 13. 7. heb. 2. 14. rev. 12. 10. 1 ioh. 4. 2 , 3. luke 11. 22. gen. 3 15. self-conflict, or, the powerful motions between the flesh & spirit represented in the person and upon the occasion of joseph when by potiphar's wife he was enticed to adultery : a divine poem / written originally in low-dutch by jacob catts ... ; and from thence translated. self-stryt. english cats, jacob, 1577-1660. 1680 approx. 210 kb of xml-encoded text transcribed from 66 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2006-02 (eebo-tcp phase 1). a31368 wing c1524 estc r17547 13161444 ocm 13161444 98193 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a31368) transcribed from: (early english books online ; image set 98193) images scanned from microfilm: (early english books, 1641-1700 ; 449:9) self-conflict, or, the powerful motions between the flesh & spirit represented in the person and upon the occasion of joseph when by potiphar's wife he was enticed to adultery : a divine poem / written originally in low-dutch by jacob catts ... ; and from thence translated. self-stryt. english cats, jacob, 1577-1660. quarles, john, 1624-1665. quarles, john, 1624-1665. triumphant chastity. [14], 112 p. printed for robert sollers ..., london : 1680. a translation by john quarles of cat's self-stryt ... subsequently issued as an original work by quarles under the title triumphant chastity ... reproduction of original in huntington library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng flesh (theology) -early works to 1800. spirit -early works to 1800. 2005-06 tcp assigned for keying and markup 2005-09 spi global keyed and coded from proquest page images 2005-12 elspeth healey sampled and proofread 2005-12 elspeth healey text and markup reviewed and edited 2006-01 pfs batch review (qc) and xml conversion self-conflict represented in a dispute between ioseph and potiphars wife a divine poem self-conflict : or , the powerful motions between the flesh & spirit . represented in the person and upon the occasion of joseph , when by potiphar's wife he was enticed to adultery . a divine poem , written originally in low-dutch , by jacob catts , sometime lord pensioner of holland ; and from thence translated . london : printed for robert sollers , at the kings-arms and bible in st. pauls church-yard . 1680. to the reader . thou hast here the fruits of some lucubrations and vacant hours , which to me have paid the pains in translating ; and i dare ●ay they will thine in reading , if thou ●ast not more itching ears after loftier ●trains than without doubt i can ren●er , than sanctified desires after whole●ome and profitable matter rendered ●nto thee . indeed else it were a pity gold should be rejected , because pre●●nted unto thee in a homely vessel ; 〈◊〉 soveraign counsel , because not sung to thee by a cowley , or a milton ; the very footsteps of either of which , thou art not like here to find . my hopes shall be , however , to meet with some few , who will not dash their advantages in pieces , by carping a● me , who am herein no more than the friendly bearer ; and to these i would intimate what remains to be said of the work itself , for their further satisfaction . it 's subject then is a christians warfare ; or , to come up to its title , his conflict with himself . if thou art a christian indeed , thou art a souldier , and must fight continually ; not sensually with earthly powers , but spiritually with all the powers of darkness where thou wilt find the most puissan● and dangerous enemy thou hast to grapple with , thine own self : and with these , as thou must fight continually ▪ so over these all thou must be sure to be victorious , or they will triumph over thee , which will be in thy inevitable destruction . skill therefore in this so myrious a warfare , will be of greatest importance to thee , which , saith my author , doth consist , in knowing thine own weakness , the strength of thine adversaries , and the remedy against both . to whose following discourses then , for excellent directions herein , it falls in now aptly for me onely to refer thee . and yet this induceth me to say thus much more before i leave thee here , that by reading thou mayst perceive thy glozing corruptions using , in the person of josephs mistriss , the most cogent expressions to charm thee into consent to their exuberous desires : and by proceeding immediately to those replies , carried on in the person of joseph , thou hast the application of more soveraign antidotes to kill or enervate such ( else irresistible ) charms , either in the birth or riper growth , within thee . yet here , lest the tender conscience might check at the libidinous and prophane language necessarily made use of by my author ; he clears that scruple from the like practice in david , who useth wicked expressions , but in the persons of the wicked ; and in solomon , who writes lewdly , but in the persons of lewd women , &c. where likewise , among others , he satisfies his honest-minded reader with this redundant and significant similitude , that the rose receives advantage in it fragrancy , by being planted near garlick . the stile is verse , that so no advantage may be denyed the flesh in this her publick tryal ; or , as my author would have it , that the scope may with the more inevitable force penetrate the heart , as the sonorous harmony of a trumpet doth , through the narrow passage of its body , the ear ; and then i may add , that the young reader may through a happy kind of guile , be caught with pleasure to his own souls advantage . the variations , amplifications , and additions made use of in this translation , will i hope easily be excused , if not judged necessary ; especially where the difference between translating and construing , and the unconstrained freedome of verse is considered . and now having given thee what i hope may satisfie thee , as to the work it self ; i would now onely superadde a brief account of the author , and of the particular success of this excellent piece of his , both at home and abroad : and this shall be all i shall at this time say of both . as to the author , holland ( whose lord pensioner he was ) could not detain him long in that * fatal dignity , which he happily resigned at a seasonable time , for a retired life at his beloved zorgfliet ; where giving more ample liberty to his incomparable mind , he lets it all flow to his countrey-men in castalian numbers , untill at length , ( he living to a good old age ) they together compleated a very large volume ; which he hath left filled with the profitablest variety of delight , both moral and divine , that in that kind ( there ) had ever been extant . and now as to the success of this small part of his studies , ( esteemed by the most , one of the most worthy ) it hath met with such kind and general acceptation at home , that there it hath been often printed in all sorts of volumes ; nor hath it found less abroad , where in germany it was by different hands , almost at one and the same time , translated and printed . herewithall i will now leave thee , and refer thee to the work it self , in the perusal of which , i heartily wish thy benefit and delight . farewel . the entertainment . in fulsom dung , thou who a beast dost here behold inclos'd , and pondering dost appear , the meaning to desire , thy thoughts compose , my song the while shall thee the mind disclose . of cleanlyest creatures in this ring enchas'd , thou one behold'st , by unkind hands there plac'd , of name the ermin ; one by nature bent ▪ to be untainted with ought foul ; now pent in putrid muck : behold , no pains dispute may ' scape procure , unless it will pollute in filth its fur ; but hating most a blot , it faints , opprest with famine , on the plot. the choyce is sharp : or it must dye , or see that now its coat in mire defil'd must be ; yet such its mind , that in this huge dismay , cold death it choseth , and concludes its days ▪ where lo , though dying , with what wondrous care it softly sinks , lest it should blot a hair ? there now it lies stretcht out upon the plain , grim death embracing ▪ to be free of stain . thus far the emblem , which ●he mind displays of jacobs ▪ joseph , which his pious ways and conquest shews by him of lust obtain'd , of lust , so strongly which in 's mistress reign'd . no● youthful dalliance relish'd with his mind , he f●r more pleasure in chast thoughts did find ▪ though carbonading lust did him assail , he stood unmov'd , nor could that lust prevail . a lady he to him beholds inclin'd ▪ with unchast love , young , fair , and rich ; his mind ▪ yet he● resists : she ●almy joys presents , he god prefers , her j●●s as vice resents . she pleads : alone , we 're safe from prying ey● . but he returns : yet god doth us descrye . then she : my lord abroad , none obvious stand to cross our loves . he then : but god's at hand she adds : youth prompts us to this am'rous play . but he : yet youth must wedlock rules obey . she cryes , my fervent flames o quench , i frye . then he : to them no stranger may come nigh . yet she : slave to my will thou ▪ ●t bought to be . but not to sin , returns he ; there i 'm free . by reason f●yl'd , she threatens plagues unkind . but he makes clear : nought hurts a peaceful mind . she storms , but he 's compos'd , threats doth abide and curses from her ; prays , and steps aside , till she lays lastly hold . skill'd in this fight , he then his cloak le ts go , and flees her ●ight . wonder of men ! 't was joseph , in thy prime of youthful days ; the ve●●ure of thy ●ime , when thou thy flesh subd●'dst . in ways of truth o guide ! and pattern rare for tender youth ! assist my numbers , let my flowing verse , as is his due , his solid praise reherse , if that can be : and thou thus laureate , vouchsafe , though slender , to commemorate thy victories renown , chast boy , that we may read with wonder , and thy followers be . but zoilus is come ; methinks i hear his murmuring sons at our blest joseph jear . whom they a mind devoyd of spirit name , a vein of blood , a torch of spriteful flame . but sure abus'd in reasonings you appear , o sons of error : better reason hear . is freedom yours ? 't is then an easie case in times when lewd , to run a sinful race . nor is it hard when youthful eyes espye a beauty , strait in lustful flames to frye . for lo , how facile 't is to loose the rein that curbs the flesh , that doth its lust restrain . nor easie less , when pregnant showrs do flow to you of wealth , then earthly soul'd to grow . if love , if honour wait on you , if gain ; such things with pleasure you can entertain . but when the flesh with overmatching power , storms on the soul like a tempestuous show'r ; that manly breast that stands , that will not yield , a champion worthy is to lord the field . vain worldly men those spirits valiant praise , that armies rout , that walled cities rase : but in deeds truly brave , none higher rise , than such a mind who it s own lusts denies . let then cimmerian ignorance revile , whilst virtue triumphs with a peaceful smile . but thou , if young , let this example thee , so chast , so virtuous , so divine to be . the introduction . when potiphar's fair wife in various kind , had oft undress'd the passions of her mind to youthful joseph , and when this her pain in sighs she shew'd , but ever sigh'd in vain ; yet would she not for this the palm resign , but having fixed a new-fram'd design , secur'd her houshold , ordered the hour , lo , yet once more she summons all her power . much like a prince , who with success unbless'd a walled town hath long with war distress'd , now draws up all his men , and with a cry once more sets on to gain the place , or dye : so she ; who now had well observ'd the room in which she knew young joseph was to come , where when the youth alone she spy'd , thus she her mind display'd , as she might entring be . sephyra . how long , sweet boy , shall scorn thy breast possess towards my grief , and i in vain express that grief to thee ! how long a suppliant knee shall i yet bend , unentertain'd by thee ? ●he more my sighs discover am'rous fire , ●he more thy frozen soul , with cross desire , fronts those kind flames , whilst i the while in vain pursue blew shadows , and no substance gain . o dwells in thee such barbarous desires ? and must i thus consume in tedious fires that noble blood , that in my heart resides , and but for thee yet in its veins abides ? advise thy actions ; that 's but kindness feign'd , by importunity which is , or force obtain'd : for what by flatt'ry with long pains is sought , though priceless gain'd , yet is it dearly bought . let him , who for his help would thanks receive , th' afflicted's case without delay relieve : for him alone we count of courteous mind , whose help we readily performed find . but thou' rt of marble sure , that can'st refrain of thy bland youth to loose the sturdy reign , and view me thus o'rewhelm'd with plenteous grief , ( nor cruel less ) deny yet all relief . what may i think thou with thy self so days , so nights revolv'st ! o most distasteful ways to me they are . but wherefore thus should'st thou thy young desires to sullen slavery bow ? what can more aptly suit youths soft desires , than with a paramour to cool his fires ? for natures instinct 't is to all imbred , delights to seek in loves triumphant bed . so lumpish soul'd , so phlegmatick none are , who with their kind seek not their kind to pair . behold , diffus'd it is in ev'ry thing , youths teeming pleasures forth by force to bring . nor doth in barren lands so dearth abound , wherein no memory of love is found ▪ as in all-pleasing ver to bring things forth , soft procreation to our widow'd earth gently descends , which then the leaf doth shoot , and fragrant flowers , and sweet delicious fruit . this teeming time when come , there where it sets , that land 's stra●t checquer'd with soft violets , guilt-bowly-daffadils ▪ each thing anew gets life , on which it breaths its fruitful dew . lo , whilst it thus begins to fan its charms , the lofty cedars wide out-stretching arms , yet bald with winter-blast , and rime yet gray , now put on green against a summers day . goes it through smiling fields , or ambient airs , beasts joy in frisks , of birds in notes appears . ●f on the strand , the fish , that scaled be , bubble in streams , and dance upon the sea. salute's it man , what wonders works it then ! ●f pensive he , it comforts him again ; refines his mind , if he is swain-like ●oul'd ; makes him , if dull , his sluggish arms unfold : ●f bred a clown , in courtship smooth him skills , or else , if mute , in him swift speech 〈◊〉 . there needs no more . thus , when posses● with love , our time we spend , our joys thus soar above their usual strain ; and then each youthful male , all means assays , how he may oft prevail , to gratifie his flames ; how here and there , he in his toyls a beauty may ensnare . auspicious youth , how singular's thy hap , whom love with liberal hands flings in thy lap her balmy pleasures ; thou who ne'er hast been afflicted for her , or yet sighing seen ? when midianites thee of thy brethren bought , and in our memphian egypt thou wast brought , ●rom that time i was made thy regent dame , and mighty potiphar thy lord became ; a man enslav'd to splendid court-affairs , and wholly bent to mount on honours stairs ; a head for great attempts , of restless kind , who for the world , nor body spares , nor mind . before the morning-blush can night intrance , and with unmuffling light in day advance , before the gray-brow'd dawn can early day fore-run , i grope , but potiphar's away : already clad , he strikes him on a light , in lucubrations spends that part of night , and therein drown'd , reads , meditates , and writes , till him to other things high day invites : then hastes to court , within those busie halls then walks , where care to thoughts uncessant calls : in consults dwells , until his restless brain fumes oven-like , that cann't its heat contain : thence hies to th' prince , where yet again his mind must move with humours of uncertain kind ; nor less his wits must work , since none is more esteem'd than flatterers that crowns adore . nor yet is this enough , lo , home-bred sorrow genders new care for this day and to morrow ; that so , no hour there is throughout the day , wherein his soul might rest , he once can say . unhappy lord , enslav'd by too vast things ; thy purchas'd greatness thee but sorrow brings ! forsake the court 's too cumbrous cares , and come , joyn with thy wife to manage things at home . but whilst my lord him in these cares imploys , therewith his buzzing head and soul annoys , i his forsaken , his forgotten wife , wish for this cause a more delightful life : and am resolv'd ( nor deem it void of reason ) not so to lavish this my youthful season : let him , since he will always be at court , frequent strange beds , one shall to mine resort ; and thou art he selected hereunto , sweet joseph , who of this long since didst know . mine eye my heart bewray'd , that did descry , what kind of passions in my breast did fry . when once the heart feels love hath made a wound , the senses dislocate , the tongue is bound , the mind , with grief possest , is fill'd with dread , and then the eye the tongues defect must plead . ● know thou hast observ'd my strong desires ; from my sad eyes dart symptomes of my fires ; nor less didst thou perceive those flames in me , when neer my bed i sent so oft for thee : o long ere them ( i know ) this tongue express'd , thou felt'st these dire commotions in my breast ; and yet thou glori'dst ever to appear as if thou nothing wast of this aware . if thee alone i found , where none could see , or over-look what pass'd 'twixt thee and me , away thou fledst , when thou but thought'st 't was i , as though some ghost thee thence compell'd to fly . these were the pressures which so mov'd my mind , that shame no longer could my passions bind ; which forc'd , broke forth , constraining me to bow my neck to thee , and court my servant now . yet woe is me , though i disclose my fires , all i can say , cann't thaw thy chill desires ; ▪ t is neither rhetorick , nor deep-fetch'd groans can move thy spirit to regard my moans . o can no languid sighs , no eloquence thy marble-breast to tenderness dispence ? nor can yet goodness once prevail with thee ? then rigour shall , which thou shalt quickly see : though i am more 〈◊〉 ▪ perswasions rather will melt thy soul ▪ and we shall yet together joyn flames to flames : come ●hen ▪ why should such fell and rough desires in such sweet savour dwell ? joseph . me , what prodigious things do i now hear ▪ are these your w●●ds , and , madam , i so near ? surely you mean them not ▪ ah me , but why seek you then once again my ●oul to try ? it is confess'd that i am yours , and his who is your husband● but to none of this sure was i sold : we are not sold to 〈◊〉 ▪ till of our selves we do that sale begin . has providence lent you such gifts in vain , to which so many wi●h they might attain ? so fair a flower has god created you , that to your lord you should be found untrue ? though p●●tly body , amiable face , though wise discourse your sex so much doth grace , these yet , if modesty you set to sale , will not that loss of vertue countervail . you 're of illustrious race , of royal kind , with beauty gifted , and transcendent mind ; remember this , and let your soul disdain your honour so with sta●●ion ▪ lust to stain , much more to love your 〈◊〉 . ah me , what is 't has poyson'd you such matters to insist ? why should thus reasons beauty be defac'd ? why should your glory thus become disgrac'd ? why should lust reign , and why that spirit divine , that doth the soul to vertuous ways incline , and therein guide , be quench'd , and force a●●ay'd ▪ through base-born lust , and that the soul invade ? for shame , adjourn these soul-deluding dreams , youths base product , which you so ill beseems , which death portend : let them be straight deny'd : fire's quickly master'd , when help 's soon apply'd . he who from lusts vile bondage would be freed , its primier flames to suffocate must ●eed . sin is a plant , which if not from the root soon pluckt , will soon to spreading mischief shoot ▪ which if it does , its venom soon we find infecting all our blood , and all our mind ▪ and that 's a fort with ever-watchful eyes which should be guarded from sins swift surprize . but if we thus destroy it , then with ease our hearts may be secur'd from this disease ▪ and that calm-virgin peace as erst regain , the greatest bliss that souls can here obtain . well , though it be , ( which let me not believe ) that you 're inclin'd brief pleasure should bereave you of your fame , your eyes in vain on me yet look , in whom those joys abhorred be . ah , how may i my precious soul resig● to such falacious lust ? how thus incline to wound my conscience , and supremely prize those flames , and therein my self exercise ? am i not of that house , which from the rest of all the world god for his people blest ? choosing them such , or ever form he layd of this huge globe , and of his promise made peculiar heirs ? am i not abram's seed , the faithful's father , by gods call decreed , and prince of race divine ? and should i prize foul lust , and these advantages despise ? these members so abuse , that god upbraid , who his loves covenant thereon hath made ; and thus soul-shipwrack in one instant make ? help , lord , nor me do ever thus forsake . but how you erre ! although god did create in all he made , a power to propagate as was its kind ; yet what , alas , makes this for you ? as blind , so you the mark do miss . but 't is perceiv'd , what by your errour 's meant : you brass to me for solid gold present , which i should so , say you , with you believe , that lust as love acceptance might receive . who sees not this ? but better things we know ; from our great god to man no lust did flow : he at the first did then in him inspire , in beasts , in fowl , and fish , an upright fire ; blessing them generally , with words of these : be greatly fruitful , and the earth increase . of these , yet man , when he began to live , one meet help onely did from god receive , ( flesh of his flesh , bone formed of his bone ) and this command , you two shall be but one . thus that delight is but 'twixt two confin'd , where one male-female are together joyn'd ; a third destroys the pleasure , sowrs the sweet , for love is onely 'twixt two souls compleat . and this thus god injoyns . as with his hands he man and wife unites in wedlock-bands , which none may part . to th'bridal sheets this seal , by him affix'd , their purity reveal . how should it then seem strange , if he consume such who his work to sully dare presume ? if with fierce plagues , hurl'd from his kindled ire , he satisfaction should from them require ? who in gods house leud shame commits , him he to shame will bring , from whence he shall not flee ; and curses on his body he shall find thenceforth , and plagues possessing all his mind . for god is holy ; his bright eyes are pure , which will by no means lustful flames endure . the airy soul doth in the blood reside , the soul's god's temple , where nought foul may ' bide : within his presence-chamber none may dare his hests pollute , that undefiled are . my lord hath days and nights , you argue next , incessant cares , wherewith his thoughts perplext and captivated are , and therefore he needs by his consort must abused be . o foul conclusion ! which now makes me hate your lusts address the more : for sure my fate must be much worse than his , if i believe that womans words that doth her lord deceive . ah , should the painful husband grind and toyl his houshold to maintain , and should the while his wife prove false ! he spend his strength for gains and she devour by whoredom all his pains ? so at such cost shall fame superb be sought by potiphar , and you for worse than nought yours forfeit to your slave ? o misery , the certain issue of these deeds ! who thee may duely here describe ? unhappy they who by such things for thy approach give way ! in vain the husband doth employ his pains , to grow in riches , and increase in gains ; in vain he seeks to keep an earthly treasure , if the wife prostitutes to strangers pleasure . for where the nuptial sheets defiled be , all good departs that house , all blessings flee , and fearful ruine with a curse succeeds , taking due vengeance for such dismal deeds . i gave you no advantage to express with words your minde , say you , and therefore less your lust would not permit , than by your eyes to shew the symptomes of your maladies . what shall i say ? had you been ever dumb , this language to my ears had never come : nor blind if you , had you for ever known these obscene flames , now so puissant grown . and would you had been so , this for your sake i wish , so sure a death do you partake in your own wishes . o! express no more with tongue or eyes such matters , i implore . was it for me to fix a busie eye upon your looks , your pleasure to descry ? ( for this neglect you render my disdain , and stately pride , as glorying in your pain . ) no , this your maidens should observe , not i ; they on your looks may fix a curious eye , and sudden motions may regard with awe : your will to them may be a binding law. but as for me , my observations must about my lord be plac'd ; he may my just regard alone demand , but never you : his eyes alone may teach me what to do . and this he will confess , so i have been obedient , where my duty should be seen . do you conceive my lord your ways should like , or yield to my compliance ? o! he 'd strike on us much rather all that sense he bore of horrour to them ; so that we no more should need the pleasure , or his second rage against our sin his vengeance to engage . what now avails it you to fix your minde on that where you may 〈◊〉 enjoyment finde ? if your vile flesh so burns in lustful flame , go there where you may cool it without ●lame . why did you not at first suppress that fire , which towards me inflam'd such foul desire ▪ why did you gratifie your trayterous eyes , when you had warming lust through them surprize had made upon your heart ▪ have you forgot , or did you never hear , how eve was brought to loss of eden , by her busie eye ▪ on fruit forbidden , and posterity ? this is the little limb which can alone the careless soul of happiness unthrone . behold the safe , who this unguarded leave , a thief obtain , ere they ought ill perceive . i did endeavour to avoid , 't is true , your presence , lest i might alone by you be taken by surprize : sin lyes at catch for man in solitude , neglecting watch . sham● you confess , your ●ust did drive away ▪ and i can tell you then , your best array ▪ is gone , which was your glory : not the blaze of all your gems reverberating rays can yield that lustre ; but as light that dwells with day , compar'd with night , so that excels . god did a shamefac'dness in women-kinde implant , to guard at all times their soft minde ; which if they drive regardlessly from thence , their chastity rests void of all defence . not languid eyes they be that can excuse , nor winning eloquence , which you abuse , that can maintain your ways ; them therefore cease , while time may free you , and restore your peace . nay , know , the more you therein yet shall press , so much your person will but please me less . once more desist , i therefore yet implore , let rampant lust possess your minde no more : which since it will conclude in endless pains , that fool is wise , who in 't not long remains . sephyra . oft though thou hast my suit with proud disdain repuls'd , my minde yet doth unmov'd remain . i 'm what i ever was . in amours chase , 't is perseverance gains the victor's praise . so solid iron wastes at length by rust , and steel , yet harder , crumbles into dust . so sturdy oakes yield to the frequent wound by axes given , till they kiss the ground . of you , as dame , i have supreme command , which your condition suits not to withstand : my money bought you , subject to my will therefore you are , and must my law fulfil ; nor mistresses can servants that injoyn , which their obedience justly should decline . well then , my will fulfil , and wherefore not ? sure that 's at our command which we have bought : all your whole body's mine , that i may kill , or save alive , or torture as i will ; and if the whole is sold to my desire , well may i then the fruit of part require . nor to oppose me think that thou art free , who to my humour must devoted be . all nations yield to this , of old and yet , that with their slaves each do as they think fit . and if long since love had return'd from you , 't had been but duty to your mistriss due ; but that 's now past , beware that thus no more thou of such errours treasur'st greater store . or didst thou doubt my loves reality , as if i feign'd it but thy pulse to try ? never indeed did i possess that mind , to such injurious double thoughts inclin'd : which if that onely lets , o straight discharge those thoughts , nor more let them such doubts enlarge . for lo , my wounded heart , all in a flame , offering oblations to sweet joseph's name . press but this bosom , and there feel it lye , a panting victim to thy wounding eye . behold my stretcht-out arms , my naked breast , wooing thy kindness ; what can be exprest more plain ? alas , i have no other way : if yet thou doubt'st , the rest thy self assay . this day our aegypt's gaudy gentry are at memphis entertain'd , with banquets , where thy lord is likewise with our chiefest train ; i onely for thy sake at home remain ; which to procure , i sickness did pretend , that those few hours i might with joseph spend . my lord rose early up , my bed i kept , as sick at heart , though nothing less , then wept ; he griev'd , impress'd a frozen kiss or two , physick advis'd , then sigh'd , and bid adieu . and yet i 'm sick , though well : strange , may i say , are adverse things in us , where love bears sway , whose mysteries more deep than most conceive , and various are , or yet than most believe . i yiel'd its depth , i am not skill'd to spell , yet that my cure 's in thee , i know right well : for thence came my disease , and 't is from thee i therefore must expect my remedy . pain tortures not my body , but my mind ; i 'm sick or well , as thou art coy or kind . o then relent , and ease my fierce disease ; if thou deny'st , i dye by its increase : nor let me more beseech thee thus in vain , or reap the fruits of arrogant disdain . discard that dulness ; why should soft delight be so oppos'd ? why so should love affright thy tender mind , which teeming youth requir●s ? why should dull ponderings drink up those desires ? we deem it in our age no faulty crime , for youth now flourishing in manly prime , to pluck a strangers vine , and taste its grape , if he the owners eye do but escape . but why thy fathers in such glory drest ? were things with them as is by thee exprest ? i 've heard their fame , and know thy frail defence ; thy hebron is not so far distant hence . it seems that custom thou hast learned too , with other strangers mighty things to shew of thy grave progeny , which put to test , will be found nothing , or but frail at best . did not that prince , from whom thou drew'st thy life , his seed elsewhere evade than with his wife ? compress'd he not his maid , though he had yet a spouse , and on her ishmael beget ? this was th' egyptian hagar , who his mind so pleas'd , that he , now gray , afresh inclin'd became to lustful dalliance ; behold , our egypt yielding females fair of old . nor ever may'st thou with me hold the day ; for jacob too , with many women lay : though lea was his wife , he could not rest , till he was likewise with fair rachel blest . nor was this all ; behold ▪ his maids likewise he both def●owrs , where see how they devise ways soft to cool their lust ; zilpa this night , then bilha next , prostrates to his delight . this might suffice , and yet where can'st thou find a man contented with one woman kind ? the bridal-sheets , at first for two intended , through change of times to many more 's extended . that 's now forgot , what god to adam spake ; did not blind lamech two wives to him take , while adam yet surviv'd , with whom his vein of lust he cool●d , and adams rib in twain so split ? each few or many wives , we see , do take , as they can best maintained be . if this may not suffice , to lot then turn , and see his mind in love incestuous burn ; then shew us who yet judgments underwent , that in these pleasures hours redundant spent . no , no , thou never canst that season name , in which against this god did ought proclaim . observe we but the face of modern times , whoredoms abound , nor deem'd are any crimes . and if at home this kingdom we survey , them we hear am'rets term'd , and youthful play . with gay solemnity and tables swell'd , pharaoh his day of coronation held , some time agon . our nobles all were there assistants , and partakers of the cheer ; thy lord withal , who had the charge to see each at the table plac'd in their degree , and as their state requir'd ; and thou likewise , on whom i all day fix'd my wandring eyes . my place was then where princes chiefly were , from whom at first i wise discourse did hear of this worlds great affairs : the frolick glass with cheering liquor scarce three rounds did pass , when , lo , promiscuous sounds the groaning board loud ill-consorting murmurings did afford . among them one rose up , whose hand a pause of listning silence in each guest did cause ; whilst of adultery he undertook something to say , which with a wanton look he nam'd kind courtship , and derided those , who a chast conversation rather chose . methoughts his words and eyes bewray'd a mind ▪ inclinable to pleasures of each kind . many conceits dropp'd from his lips , and some i yet remember , which i thence brought home . i know not why , said he , another's treasure we covet so , and in our own no pleasure contentedly can take ; why thus our mind should be to strange , not home-bred things inclin'd . and yet 't is so ; no men with pleasure go to drink of streams besides their gates that flow . convenient dyet therefore is despis'd , because its plenty renders it low priz'd . vermilion-cherries men the more admire for growing high , for so they draw desire . we love no low-grown fruits , though ne'r so prime ; 't is those please best , for which we high must climb . so in the roost fill ▪ d grain-troughs set , and we from feather'd hens may this our nature see ; who from those troughs tho they their fill may yet wantonly for grains they dunghils rake . sauces acerb and biting , relish food ; nor without salt or pepper are they good . clogging conserves please palats feminine ; but that which bites , the nobler masculine . from busie cooks we love to steal a bit ▪ behind their backs , and that in corners eat . nor need we here the reason why entreat , all know the proverb , stollen bread is sweet . in short , so well his minde with words he drest , that then a wanton dream my brains possest all that sweet night ; whence i was first aware , thence more t' have carry'd , than i 'd eaten there : sin i could lessen strait , nor wanton love did i with most then longer vile approve , though in th'espous'd . when good we deem of ill , so prove to us infallibly it will. joseph . urge me no more ; the rock unmov'd outbraves tempestuous seas reverberating waves ; where after long dispute , held with despight , froth is but all the issue of the fight . with minde resolv'd against sins deadly rage , 't is best our hearts now early we engage : and with this bosome-guest a bargain strike , that to resist , and all its ways dislike . this i endeavour , and this now must do , by so opposing all that comes from you ; since all your aim , i now too well do know , is at my soul , to work its overthrow . but i am taught with flesh and blood to fight , that flesh and blood in which you so delight ; and this contest i must as long maintain , as sin , or you , my tempter shall remain . where know , so god will plead my righteous cause , built on the bottom of his sacred laws ; that all shall yield to my prevailing arm , that hath a tendency my soul to harm . you are indeed my mistress , this i grant , whilst you your lord obey , nor ways do haunt , or upon me impose , forbidden known ; therefore cease boasting , you are not your own . these things please not my lord's , although your mind ▪ though you 're my dame , your own you 're not , you 'll find . your body 's no more yours , ( lost by one word ) but now for ever potiphar's , your lord. and by old proverbs since you can contend , let me , i pray , one likewise recommend , well known to you : each wife ( by fixed lot ) is mistris of her lord , but body not . must i your law impos'd on me fulfil ? if just it be indeed , i must and will : but if this law with piety contends , it is not just , nor serve i wicked ends . none are by vassalage so strictly bound , that they to sin should be obedient found ; nor if a mistris doth things vile impose , do slaves rebel , that those commands oppose . o how you erre , to think in means men great , may as they please employ their vast estate ! what means the law , ( sure thus is its abuse , where men their means to hurtful ends do use ) but to enjoyn their use to wholesome ends , on which so much the countreys good depends ? and 't is good counsel , madam , though from me , let not your slave by you employed be to things unjust : this counsel where rejected , there with disdain i 've seen commands neglected . if with your honour you your servant trust , and on his shoulders yoaks impose unjust , with dear repentance you will quickly see , that trusted honour vilify'd shall be . he through fame's trumpet shall your deeds proclaim , and then through towns & countries your dear name shall be worse render'd than from ●nnit fled , though his first story much the truth outsaid . where therefore faithful service you would have , no privy-counsellor make of your slave . within my breast no lust i entertain , yet , trust me ; this not out of proud disdain : in me no scornful spirit i do finde , fear to my god is that which awes my minde . but now your loves esteem you would advance , and conquer me to that vile dalliance , by shewing how your glozing tongue obtain'd this stay at home , and for me sickness feign'd . alas ! are these the symptomes of a minde to simple truth and faithfulness inclin'd ; or not much rather to injurious deeds , of perjury that from false hearts proceeds ? and yet how desperate too , to hang a cloak of sickness over all , and so provoke the mighty god ; as if he were not worth his creatures fear that crawls upon the earth . but we may presidents to witness call , how oft such minds in his just hands do fall . and now shall stretcht-out arms , or naked breast , or pray'rs devout unto my name addrest , perswade my minde , think you , belief to pay to such pretences , and their mood obey ? forbidden lust it is that is your aim , and thence yet never upright dealing came . false to your lord , to me you can't be true ; for dalliance over , then all faith adieu . truth never flows from lies , these can't agree friendly indwellers in one brest to be . and with what art do you adultery seek to qualifie of guilt ? a youthful trick it only name , in fashion now adays ; not criminal , because now common ways . but is not theft a crime ? and pray what theft is now allow'd ? or where 's a man bereft of greater good , than of his second-self ? to whom all goods besides are but as pelf . thieves that rob here , steal more from honest men , than what they ever can restore agen . o , of its vileness when i do reflect , what horrour doth it not in me inject ! of sins with which so humane hearts abound , sure than this lust no viler there is found : which at its height becomes in this most vile , where wedlock's sacred sheets it doth defile . for other sins that universal charm have not , nor do they work in men that harm ; they being rather of external kinde , as to the body ; this enslaves the minde not only , but each limb , and pierceth through marrow and bone ( where virtue bids adieu , ) so holding on , till strength be gone and grace . and deep remorse and plagues supply their place . o! how may i adulterous limbs embrace ! how thus god's image in my soul deface ! ay me ! and how the sweets of lust enjoy , and all my present peace of soul destroy ! shall joseph be in ways adulterous found ? sins vilest lust , and where all sins abound ? as in uncleansed sinks of venemous kinde , all sorts of vermine we behold conjoyn'd : ah! lord assist , let this not seize on me ; by thy soft grace let me restrained be : and in sure bonds hold thou my thoughts impure , that my dear soul may be from lust secure . particular acts of men will not suffice infallibly to teach us what to prize , and what things not ; what kinde of ways to chuse , or on the other hand what to refuse . our building 's on god's precepts , that 's the ground where true direction for our walk is found : and so as we to these our steps direct , so far we lust discover and reject . your cause is not for abram's fact allow'd ; should we our crimes with others failings shroud ? and yet no others wife did he defile , or heritage with a false heir beguile . nor sought he sarah to deceive hereby , 't was her first will made him here to comply . nor lust to cool by this , was his intent ; but of his house th'enlargement only meant . produce you jacob too ? nor will you finde there ought that warrants this to womankinde . yeilds god to man this right ? who doth not see that women here no ways concerned be ? for once let wives with many men unite , what generations shall be kept upright ? or how the issue understand at all , who its own father it may truely call ? i know you can no instance once produce , where hebrew-wives , provok'd by lust , did use th'espoused womb , or pre-engaged heart , than to their husbands otherwise impart . did sarah ever to her lord thus say , by you i cannot bear ; another way i 'll therefore chuse ? o no , her lips ne'er spake such impious words , much less did undertake ▪ the far more impious deed . with restless minde though rachel longs for issue , yet this kinde of way abhorr'd to take ; nor ever known were women with us so lascivious grown . but now how confidently next of lot you vent your thoughts ? though who is free of spot ? and leprous sin , where it once leave obtains , forward and forward towards act it gains . but did lust reign in him ? dare you aver , that this above all good he did prefer ? o no ; lo , god for his just soul takes care , and this sole man in all he had doth spare . so witnessing that he was only found guiltless of lust , for which god curst the ground . and if we on his fault , you hint , reflect ; 't will but your frail defence the more detect . before him , of a fire that rag'd behinde fly ill-aboding sparks , where all mankinde that there drew breath , and flocks , and stately towers are fuel to those strange prodigious showers . till afterwards he sees no more his mate , or hears her footsteps he but heard of late . for which huge griefs upon his spirits seize , more strong than can by tears finde restful ease ▪ whose force the better therefore to escape , he for a cordial dreins the bleeding grape ; where over-free with this uxorious fruit , he , drunken , yields to its too strong dispute . in this lot fail'd , for which god on him sent judicial judgments of a large extent : so that enthral'd therewith , he then knew not wherein so greatly he himself forgot . thus when temptations do our souls surprize with false delight , and season the disguise unto our time of grief , scarce the sincere can then consider what they see or hear beyond their griefs desire , and then the heart who knows , forgives and heals the tempted part ▪ for he the will considers if upright , or minde that erres , if but by oversight , and cancels those transgressions , as not done by him that did them through surprize led on ; though for example , and for his behoof , if lov'd by him , he frees not from reproof . but with premeditated lust to rage , the flesh by provocation to engage in those unruly obscene flames , ah me how should this justify'd in this case be ? you unsurpriz'd have time to weigh your case , yet obstinate , no counsel will embrace . lot knew not what he did by 's cups abus'd ; your guilt , you see , is therefore unexcus'd , o how your mind is bound in chains of error , to think no time the great jehovah's terror against lusts fire in judgments did make known , although , as yours , so formidable grown ▪ lo , wedlocks ordinance as soon was laid , as the fair female for the man was made , who , though but one , yet so sufficient known , for help to him , with her becoming one . god's spirit by each vice to hate 's alarm'd ; but chiefly he his wrath with fury arm'd brings on hot lust , and that doth swiftly turn in showrs on those who in such flame● do burn . this caus'd of old those floods o'r hills to flow , where flocks once graz'd , where feet of men did go . the skies themselves were threatned : what before was land , for this lo , sea without all shoar ; nor any thing that breath'd would god then spare ; but onely of each kind one single pair of male and female ; other unpair'd heaps th' floods pris'ners were , and perish'd in those deeps . if this suffice not , then i more can shew : once abram came with sarah here , who grew soon famous at this court , which entertain'd him better for her sake ; there both remain'd as of one womb , ( she being sister call'd by him ) until her beauty high extoll'd saluted pharaohs ears , whose heart in flame of growing lust by that report became . yet when with her this lust he did intend to cool , see how god on his house did send unusual judgments , punishments unknown , till he restor'd to abraham his own . and thus if god a fault of ignorance in princes plagues for lust , he 'll sure advance worse on that slave , that boldly dare defile his masters bed , and know his guilt the while . when abram afterwards did steer about his course to gerar , ( though it fell not out ) yet did not god that prince to death assign , told in a dream , because he did incline in lust to wise ? mark but what words severe ; abimilech , thou' rt dead , except my fear constrain thee straight the marry'd to restore untouch'd unduely , as she was before . thus lust by god abhorr'd , we by this time may learn , and held by men a heinous crime : for hereupon , abimelech , we see , declaring this alike most vile to be . and if you look where our large flocks do feed , and where our herdsmen them to pasture lead , you shall not shew that yet at any time our hebron left unpunish'd such a crime . how very nigh had thamar been expos'd to cruel flames , if she had not disclos'd then judah's pledge , by whom with child she went , and doom'd for that to this fierce punishment ? nor think that judah first that law did make , as if design'd alone for thamar's sake ; he was nor head nor judge within that land , nor doom could give but as those laws did stand . but why our maids behaviour bring you here , since nothing there can for your cause appear ? what sarah erst and rachel since did do , were different ways from these now chose by you . withal , your husband if not once content , sure hereunto you never will consent to lend him to anothers bed , you who to two at once with heated lust now glow ; and yet withal how vainly you uphold this evil cause from tales by courtiers told , as if the wanton court should precepts give to honest minds for guidance how to live ? but that man in best things who would excel , must shun the court , there doth no virtue dwell and they who listen to unchast discourse , though well inclin'd , are made thereby the worse . so it provokes lewd thoughts , and to impure desires unwary minds it doth allure . but what comes here ? should rest in pain be plac'd ? or things sweet held , for being sowre of taste ? with labour hazardous what will be gain'd , shall that the more with love be entertain'd because forbid on pain of death , shall we love what 's forbid , and rebels choose to be ? sure that man's mad whose principle's so vain , to place his ease in danger , rest in pain . so flies corruption love , there build their cell ; nor can those humming insects elsewhere dwell : so fenny leeks refection find in blood , and bruitish asses thistles make their food . o praise no things as sweet , that are thus sowre ; we love no summers frost , nor winters flower . who with allowed food cann't nature still , hath an unnatural appetite to ill : who hath so gormandizers greedy seen , that meats by others which bespew'd have been yet have devour'd ? not any sure 's so wild to creep in beds whose sheets he knows defil'd . the flower when dreined of its virgin smells , and grape of liquor which dull grief repels , nothing is left but that which none will use : sapless unsavory relicks all refuse . the sick of youth , who hates a single life , a maid befits , not any husbands wife : for him a nosegay's good , fresh pluckt , not one in other's hands , whence all the strength is gone , methinks in spotless love , where of one mind , in hymen's band , two are for ever joyn'd , whom , except death , no evil can divide , there sure serenest comfort must reside . o in our primier years what sweet is there , where such agreeing minds together pair ! who in their chast delight withal obtain this added peace , that this god did ordain . but where lewd wives , inclin'd to nought but ill , their bodies prostitute to strangers will ▪ there is no true delight ; for joy cann't ●e whence chastity disgrac'd is made to flee . sephyra . thou hast a fluent tongue for virtu's praise , and still injoyn'st unimitable ways : but of those many things thou dost rehearse , unjustest doctrine dost with all disperse . what , shall men onely their refection have of dalliance , and shall the wife be slave ? since , as thou sayst , she 's made for his delight , who yields her due when powerless to deny 't . it will not hold , when souls of men we see incline to lust , that women yet should be from those sweet joys debarr'd : why should not pleasure as well as grief to both be shar'd like measure ? lo , when a father from a single state his daughter to a marryed will translate , is 't not his care that she , his fond delight , may wedded be to one propitious wight , who can in amour sweetly with her spend , and to her passions equal flames extend ? for this i judge first wedlock was ordain'd , that marry'd pairs in that strict union chain'd , as well to joy as grief alike should be yoakt , and for ever in those terms agree . who in this state then steps , he should incline thenceforth to 's wife , and all his youth resign to the full pleasures of her mind in chief : and this who doth not do , is sure a thief . poor soul , she onely 't is that pays the smart , if he elsewhere divides from her his heart ; or if abroad he breaks his head with cares , thereby at home she 's left to divers snares . this for a rule i state , nor without reason , that each kind husband should at every season be to his wife devoted with pure thought ; which who neglects , performs not what he ought . where once the man his covenant-bonds doth break , the wife there leave obtains hers off to shake : for why to him should she devoted be , if to his duty he will not agree ? well , let my lord frequent the royal throne , but shall then i , though marryed , yet alone , in hateful singleness my youth thus spend ? o no , this mind doth other things intend . as i more am'rous am , more soft inclin'd , so to those passions i 'le refreshment find from strangers hands . when fire is in a town , by forrain streams men bring its fury down . methinks my lord with cares enough was ply'd , when th' court with daily meats he did provide , and when whatever th'royal board depress'd , by his direct command was onely drest : yet could not this suffice ; ambition knows no bounds , but after greatness ever grows , more eager bent : the heart once gone astray from the mid-road , content thence hasts away . the late lord chamberlain few days since past , through heart-sick pain upon his bed was cast : a fit of frenzy , with a lung-bred cold , of deaths approach , by his fore-runners told ; each ready made , and from all corners drew the sick to visit , all with mournful shew , but merriment of mind . one for the state , another for the tempting gold laid wait . your lord , not slowest of these mammon-friends , his interest ' gainst these so well defends to his dear prince , that he the place obtain'd , while yet the patient here alive remain'd . and with this charge now he is overcome , nor can regard what things are done at home . the royal chamber doth his soul possess ; there 's his converse , there rests his happiness . 't is of huge consequence the prince's mind each morning to discover how inclin'd , and seek to gain it . sleep then cares allay , and that 's the hour of all the following day : for from repose new rais'd , he 's best of mind , and favours then from him more free we find , than through the day may kindly be obtain'd . with him who breakfasts , him that day hath gain'd . this my lord tells me ; and before each day can peep , hasts thither , where though i his stay implore , he 's deaf : and though in tears , yet so forsakes me comfortless . but let him go : his own injustice turns his right to me so forfeited by him eternally . for since his body he to me denies , my marriage-promise i 'le as much despise . wherefore , i pray , should i thus tedious nights languish for want of conjugal delights ; and scorched with excess of youthful fires , perish without redress in those desires ? he to his prince conveys himself away , him to salute before approaching day ; whilst i am left without the slender bliss of nights repast , or mornings farewel-kiss . but what i thus have born shall now suffice : ways for my own content i will devise as well as he ; nor ought shall me deter , or move me this conclusion to defer . he who to strangers beds so much is bent , gives cause that others do his wives frequent . joseph . ah , think you thus with shew of right to hide the grossest crimes , whilst you all rights deride ! methinks it empty sounds , ( like hollow walls ) which easily before right reason falls . is 't just a wi●e to thoughts luxurious bent , to others should bold accusations vent , because her husbands better temper'd mind not always is with hers to lust inclin'd ? should she how he ( unto her slave ) disclose in bed towards his wise doth him dispose ? o no! the bridal curtains drawn must be , where no officious eyes may pierce to see . thirds there so bold may never be to pry , when man and wife in their pavilion lye . a pregnant saying some time since i learn'd , which very much the nuptial sheets concern'd : there , whether joy or misery accrue , let it be wisely secret kept 'twixt two . as head , the man 's not bound the lustful will at all times of his consort to fulfil . 'twixt them a difference we are taught to make , she being onely formed for his sake . if similies might rectifie your mind , a teaching one you in the mill might find , whose wings ne'r move in circulating course , but as they 're whirl'd by winds of greater force ▪ and this the wife should to her self improve , who from her self should neither stir nor move , but by her lord ; his temper well discern , and move as his desires i hill grow or burn . is he now drown'd in sorrows ●able plight ? 't is then no time to covet ●●usts delight . she of his changes should be well aware : if blithe , rejoyce with him ; if sad , forbear . and though it possibly should so befal , that in domestick things no care at all he would vouchsafe , yet should no marryed wife for that break faith , and lead a harlots life . alone it is through ways adulterous found , the gordian knot of wedlock is unbound : and though the wife should blameless be , yet she ought not a prostitute to others be , but first should be divorced from his side , and single so become , so years abide ; or what i value more , thenceforth abstain from love , and manless all her days remain . but you seek not for things that you betide to be divorc'd , but would 'twixt two divide your bodies use , and veil'd in wedlocks shew , the easier seek to gain for one man two . this but too well is seen : for who will say but thus your flesh seeks out of bounds to stray , and craftily behind a masque doth aim to play the harlot , and be freed from shame ? well then , the cheat is plain , and plain i 'le be to tell you thereto i shall not agree . i have a lord above , though sure you are my mistriss , therefore such things shall forbear . sephyra . but though unjust my cause thou deem'st to be , yet let not now this rare occasion flee neglected ; since access is by my lord to thee vouchsaf'd , what his age can't afford to do with me . himself hath brought us hither , that as by his own conduct we together in loves might swim : o shame , if such a day without fruition should then slip away ! he on the court and that ambitious state has fixt his heart , and all his future fate there now and ever dwells . i all the day am here alone ; what then obstructs thy way ? his time 's employ'd to journey up and down , as envoy unto realms of great renown that influence this court ; so that we see none so belov'd by his dear prince as he . and 't is the princes minion which his heart covets to be , that by the vulgar part he might be worshipped , and egypts land observance yield unto his sole command . o how he thirsts a thousand knees to see for his good favour suppliant to be ! and as he ever dwells at court , his minde thence cannot come , to be at home inclin'd : where if he be sometimes , what need we fear , since his mind 's absent , whilst his body 's there ? thus who by courtly glory is deceiv'd , all shews to him as real are believ'd : and he his home who makes not his delight , may easily be turn'd out from his right . who can so fair an hour for this design view free from dangers , and yet not incline to use the season ? sure 't is thy belief , that oft an open door creates a thief ▪ and yet here 's more : amongst our serving-men my lord more fit none deems for steward than wise joseph ; none to him may rival be : there 's nothing pleaseth , but what comes from thee ; on whom he dotes ; nor can he entertain hard thoughts of joseph , or them long retain . if sporting with his wife he saw shee lye , yet to civilities he 'd all apply . see then how sweet a bit salutes thy lip now to a taste ; if yet thou let'st it slip , thou merit'st shame . he who what season gives will not accept , in after-sorrow lives . joseph . though time and place at your design may smile , yet no occasion serves men to be vile ; though opportunities to wish attend , yet these no sinful practice may befriend . consult your case with cunning men , that know the influences of the stars below ; they never there , i 'm sure , observ'd that day in which men might unlawful lust obey ▪ o no! conveniency may never make unjust things just , which you now undertake . 't is true ▪ occasion swiftly hence doth b●nd , but this no foul transgressions doth intend . though my lord's business him oft cal●● from hence , this 〈◊〉 to duty should the more incense . more faithfulness from servants hands , men say , expected is when masters are away . let him be who he will , he who will ply his duty onely in his masters eye , i deem a varlet ; for who fears the lord , like pains unseen will as when seen afford . they who their servants value would discry , must eye them when they think no viewer nigh . hate , me from hebron drove , whence by gods hand men me a slave brought into egypts land ; in which state god i know expects i shew that faithfulness to whom 't is now his due . despis'd though first i was , voyd of respect , me yet , so low , my god would not reject . this said i to my self , behold thy call , serve potiphar ; but serve thy god withal ; be sure thou never dost from him depart , he loves in every state the pure of heart : which singleness , what ever from gods hand be●ides thee , in thy breast ingrav'd let stand . though but humanity i would respect , and for a warrant my mean thoughts direct to laws of men , here were enough for me the foul embracements of your flames to flee . my masters house most largely god hath crown'd as with rich showrs , with blessings that abound ; his numerous bleating flocks encreas'd hath he , that graze on hills , and ships that coast the sea ; his houshold multiplies , his land doth bring all store of fruits , his state grows with the king ; he is at court belov'd by high and low , and so at home , where all things prosperous go ; this likewise well he knows : ●n words compos'd of plainest dress he frequently disclos'd , that god for my sake him thus greatly bless'd , which too in grateful language he express'd . and now his private things attend my will , all 's well i do , nor can i do what 's ill . such constant love to me i find he bears , as men would yield unto their only heirs . of all things ample power i did obtain , you only did excepted here remain . if therefore to the laws i institute i make this house comply , this doth but sute with what 's my charge ; but none of these extend unto your person ; there arriv'd , they end . you an inclosure hallow'd are to none but him , and unto him must be alone . nothing may be so hardy to frequent your borders , and your honour circumvent : how could i then but prove abhorred , vile , if thus i should my masters bed defile ; thus bring unto so base , so foul a fall his bosomes treasure , love , and life , and all ? surely from reason then i should decline , or from what 's humane , common discipline ; so bold if i should be both to despise my god and masters favour , in that wise . much better i no more drew breath to live , than hate for kindness , bad for good to give . so double guile abhorred is by me ▪ none ( above all deep-trusted ) false should be . what busie rumours should through egypt ring , what scandal on our people should i bring , if in those ways which you have now begun with you i equally should chuse to run ! is this the youth ( would be the say ) the seed of abram , this of them whom god decreed his people , this the lad so highly prais'd , and beyond others to preferment rais'd ? hence thou and all thy kin ; from whom it seems in vain 't was not , part of your lustful limbs were forc'd , as soon , almost , as men did find you breath ; what pity ought was left behind ? well , 't is my charge of our domesticks , each to keep in bounds , subjection due , and teach by rods the criminal ; so here i stand judge and law-giver by my lords command . but shall i , their supreme , a judge severe , by heavy hands for each offence appear ? shall i on others laws impose , and yet my self the foulest practices commit ? or shall i when the lazy do neglect their work , forthwith their negligence correct ; yet wholly destitute of shame the while , as like a goat , my masters bed defile ? the chief when he in vicious courses lives , more than the sin is the offence he gives : for as to th'sin , that wounds alone his score ; but the offence extends to many more . o therefore kill these thoughts , which so abuse your noble mind such sordid things to chuse . how should it ever be for vassals meet , their lords dear name to trample under feet ; and on by lustful inclinations led , uncover and pollute their masters bed ? sephyra . if reason cannot move your marble-mind , yet let that goodness which in me you find towards you , to the like awaken you . love may produce what reason could not do . as lime in lasting pyramids , we find , each little stone therein doth firmly bind : so friendship is , in love's uniting chains , which hearts together joyns , and join'd maintains . unworthy amongst sons of men to live , is he , for love who no return will give ; and thus unworthy you 'l your self approve , if all my kindness you to none may move . though here you came an ignominious slave , yet as at home , all liberty you have , and by my means : from potiphar you see large signs of love , but larger far from me . on our best things to put you 't is our strife ; he works of honour gives , i of sweet life : so that no greater evil here you find , except to you perchance we are too kind . he with affairs that takes away at night your rest , employs you ; i with soft delight . with ponderous things your care he loads , where i bid you but fix on me a courteous eye . no day doth pass wherein i don't accost you in some place or other , where i 'm lost in sighs unutterable , looking so as sad dejected lovers use to do . if then alone i find you , language sweet , which but for husbands , not for slaves is meet , i give . by your neglect if ought is mist , i calmly take it , nor on pay insist . amongst our nobles are you introduc'd ; that my good will alone for you produc'd . when in apparel any dress that 's new arises , that 's procur'd forthwith for you ; though seemingly to honour potiphar , because his steward , and with him you are . but ah how far from that is the design to which my soul so strongly doth incline ? how i revive , within this court to view a youth of body and of limbs like you ! as sprightly , lordly , and so courtly clad ; the bare remembrance makes my fancy glad . rich presents wheresoere they may be gain'd , i thenceforth plot how they may be obtain'd best for you onely , so that none may be dividers with you , but the whole for thee . if tidings for my lord for some to tell falls out , and know i it may please him well ▪ i charge you with it : mournful tydings are for common wretches , not for you to bear . bestows my lord upon our family a new-years-gift , or what may th'like imply ; you both at first with them alike do fare , and after get from me a nobler share . if of my gentlewomen 't is desir'd one may the errand bear , of you requir'd 't is first of all ; for nothing's good esteem'd , not good or pertinent by joseph deem'd . but why thus heap i words ? on every side thus you through me surcharg'd with love abide : but where 's my lone ? how are you grateful seen ? when one hand washes tother , both's made clean . can he with reason , although scarce upright , her for her love with sullen hate requite ; nay , and resist it too ? has he the face to meet his ladies suit will foul disgrace ? lo , discipline , and common brotherhood , teacheth us love for love to render good for good : and should you not that love which i have shewn you ▪ yield me back with usury ? ingrate ! so be thou call'd , for favours sake so num'rous which of me thou didst partake , since all no one return again can move : how are those looks , though lovely , void of love ! my sweetest hopes to this disastrous day , as with swift winds , i see are snatch'd away . from thee nor languid sighs , lamenting moans once notice move , nor yet my dying groans . to court i sent thee , there some time to spend , by which i so thy breeding did intend : but that it seems with thee found favour small ▪ for where it should be shown , there 's none at all . but stay , forgetful i too far advance : i know this flows not from dull ignorance ; the will 's perverse . cann't joseph if he would ? o yes , but fancy doth his power withhold . joseph to himself . a harlots favours , like gilt pills appear , which please the eye , but eat , the bowels ●ear ▪ disgust the palate , like to filthiest drink ; gripe the faint stomack , and depart with stink . this now i plainly see . seph . what 's that you say ? what is 't you in those murmurs overlay , i must not hear ? how will you in a cloud abscond your reasons now ? reply aloud . how with your mind did my last reasons speed ? prevail'd they ought ? jos . not any thing indeed . seph . can kindness gain from you then no return ? jos . yes , but in you , that grace i cann't discern . seph . is this my lone ? then i my pains may blame . jos . self-interest favours none will kindness name . seph . but what unkindness have i shewn you ? say . jos . what e're you could to steal my heart away . ah me ! when men false baits to fishes hold , freighted with sweetness , but which death infold , is this a kindness ? flows this from good will ? the very love pretended 't is doth kill . and such your favours are , so they abuse the soul with lyes ▪ and certain death produce . but i , of other favours too can sing , than yours more real far , and great , which bring upon their wings salvation , and intend a love indelible , that hath no end . that god it is , in whom i boast this love , who in these ways you run , forbids me move : whos 's so great favours i should ill repay , ( if that were all ) if i should disobey . he from my bretherens blood-thirsty-hands , from a deep dungeon , fierce enslaving bands , inevitable death prepar'd for me , hath rescu'd , and from danger set me free . at length me in this happy state hath plac'd , and therein , with high honours greatly grac'd ; affording me conduct in that affair committed to my charge , and to my care . thus hath god done , and shall i him offend , and draw his wrath upon me without end ? for such unstable flitting joys , shall i chuse lasting woe , and from my blessing fly ? to carnal loves shall i my self betake , and foolishly the love of god forsake ? then lead my future days in grief of heart , where nothing earthly , comfort can impart . if kindnesses should hearts morosest tame , and to the donor with kind love inflame ; sure then i ought to yield my god this mind , who has to me , beyond you far , been kind . sephyra . tush , what has god to do with me or you ? our good adds not to him , nor is it true that he fond man regards ; for him be griev'd , whose trouble in his thoughts he ne're receiv'd ? 't is madness : what of gods fierce plagues is said , serves but to make the vulgar sort afraid ; and that th'unlearned rabble of a land might by such means be kept in strait command . in heav'nly altitudes god dwells , to know for us too high ; what should he do below amongst such clods of earth , or mortals mind , who in his image his delight doth find ? should that great prince , that 's father of the light , that boundless power , judge man's vain works of night , here on this dreary dale ? should his great soul consider silly worms in dust that roul ? he in high paradise 'bove angels ken , triumphant sits , and rules , whence ways of men he cann't survey . as that abode is great , ev'n so contemptible's this lower state . my house is stor'd with most retir'd alcoves , fitted to entertain us in our loves . profoundly hid , they cunningly lye clos'd , in ambages perplexing , where expos'd no part is to the sun : to this i ways have all that hinders to remove . delays nor any may presume , but strait must go then far enough . what is 't love cannot do ? knots though most intricate we can exvolve , when taught by love , and sayings dark resolve . in most ambiguous matters , ways find out the prize to gain , and bring our ends about . i , ever since love set my mind on flame , soon mistriss of these mysteries became ; though chiefly fraud , i couzen whom i will my fervent passions to obey , fulfil . nor without lyes shall ever lover be possessor of 's desir'd felicity . joseph . think you so closely then your plots to hide , that by no piercing eye they should be spide ? shall none your works of darkness undisguise ? o you 're deceiv'd , things shall go otherwise . he who the eye did make , should he not see , who all these beings fashioned that be ? should he not all things see , that made the sight , that fram'd the sun , and first produc't the light ? obscure in gloom of night your filthy works , ( and true it is , sin still in darkness lurks ; ) within the most retir'd alcoves prepare to take your pleasure ▪ and no eye think there : yet know , that eye that slumbers not nor sleeps ▪ sees all , and of your ways strict reckoning keeps , even to your inmost thoughts . no cave can hide you , or your works from his bright eyes divide . put on the clipping pinions of the day , and to earths bounds hast then , and wing away : or where the ocean ends , there you will find him likewise present , fathoming your mind ; your mind , whose thoughts afar off he surveys , before conception has there hatch'd its ways : your mind , which cannot think , or cannot do , can he not know , and better know than you ? it boots you not in lowest vaults to lurk , or by night favour'd , deeds of night to work : for night is day to god , darkness as light , and all things naked to his piercing sight . well , but it seems to god the heav'ns you 'd give , so , as you pleas'd , you in the world might live . but me ! how vain is this which you conceive ! with god it is not as you would believe . o your creator better learn to know , and more respect with due submission show , when of him you discourse . no mortal he , nor humane is , as you would have him be . heaven his ubiquity by sight doth know ; and though not seen ▪ yet is he here below ; both here , and every where ▪ nor may you name that place where his dread spirit never came . and at that instant i now know him here , i likewise know him present every where , yet undivided , and essentially . whilst we fly from him , unto him we fly . had you the power by counterfeiting shews , the eyes of men and reason to abuse , 't would not avail you ; 't is not here or there will hide your deeds to god which naked are . as wicked boys who so their plots contrive , that into them none of the youth can dive , what boots it yet , if he them understands , who for their punishments the rod commands ? but what speak we of man , made of a clod of despicable earth ! let 's on his god that made him now reflect , whose powerful hand nor heaven , nor earth , nor can the seas withstand . nay , seas their rage forget , winds calm remain , when he commands , and rocks do rend in twain . heavens melt for fervent heat , opprest with fears , like man distress'd , that sheds for anguish tears . moves he his voice , and gives the sea its doom ; thus far , but farther not your waves may come : the banks must check their fury , force detain , as fiery steeds when curbed by the rein . forth from his mouth huge damps like night do go ; then following flames , which nations overflow . to stone-heaps towns he turns , and down doth fell all things against his judgment that rebel . his chariot-steeds are th' pinions of the wind ; his way begirt with darkness , none may find . swift flying clouds that ' longst the heaven glides , his nimble chariot is , on which he rides . th'thunders his voice , if that breaks forth , then there where sylvanes eccho , hinds do calve that bear , and cast their unripe fruit o' th' trembling way . hills skip affrighted , plains do run away ; his hosts are thrones of mighty cherubim , they hide his char , attend as guards on him . of these angelick quarries numberless , that threat fierce din of war , doth he possess , commixt with flames : a night-resembling smoke shoots from his nostrils when we him provoke , and clouds the air , so that the whole sylvane withers its leaf , and faints for anxious pain . he in the clouds his signs doth shew , which threat plague , sword , or famine , which here woes compleat . the suns and moons vast orbs his word obey : commands he , they stand still , or run their way . from him the three-fork'd lightning darts its flash ; which wheth'r it doth on rocks or turrets dash , such ruinous way it makes , that th' earth her womb ghastly extends , and offers man a tomb. the arched rainbow , with embroidered rays , strait from the troubled skies its light displays , when he commands ; where then it takes its place right opposite where the sun promotes his race . about the sphere he thousand stars doth guide , which never err , but ever surely glide : their strength he knows , and numbers of them all ; each by his name distinctly de doth call . as with thick wool , with snow he doth infold the naked fields . he sends his fearful cold that charmeth flowing streams ; then a south-wind , which them from numbness doth again unbind . his dreadful judgments over realms he shakes ; from calm repose the sleeping sea he wakes to horrible uproar , as with his hands drives ships in unknown deeps , men on strange lands . leviathan , the terror of the main , with pannick fear he troubles , till again he yields his borrowed life , and until he makes where he dyes , an island in the sea . so awful is this glorious majesty , who whilst we onely name , our inwards be arrested strait with dread ; nor can we find repose whilst this continues in our mind . come , madam , then , your young affections yield to heavenly things ; let them no more be fill'd with earthly trash , but thence withdraw your love , and henceforth fix it upon things above ; where no remorse for sin nor pain doth dwell , but lasting joys , which these do far excel ; and where these joys , in one immortal may , inebriate and fill the soul for aye . this blissful state let 's labour then to gain ; what though it cost us self-denying pain ? since here we must the lust of flesh oppose , or that felicity for ever loose ; let us that lust with angry zeal controul , unweariedly , which would deprive the soul thus of its rest . as wax before the fire , so spurious lust would dye in our desire , if we would force our backward thoughts to be conversing with these matters frequently . when in us things of god we overlay , our minds it strengthens , and drives sin away . sephyra . but hold , fond boy , gods judgments let them heed , whose steps are drawing near the grave , who speed now down-hill to their end ; let them reflect on such dull phantasms , and these joys reject . but why should we , that have not reach'd our noon , think on the period of our days so soon ; disturb , by thoughts of other worlds , our rest and flee those joys of which we are possest ? age blith like youth , like hoary age youth grave ! things more discording not on earth we have . dalliance becomes best youth , as hand in hand with joy youth couples , knits in am'rous band . both their designs is mirth and soft delight , as doth their names , their humour 's so unite ; and both one soul ( so they agree ) possess ; what the one covets , t'other craves no less . hymen in stricter union never joyn'd two pleasant pairs of more agreeing mind . youth in his bloom , and now when south inspires life in the spring , and gathers into quires the scatter'd nightingales , and decks the hills with cheerful green , and banks of gliding rills : when gardens re-assume their summers pride , where art and nature both in triumph ride , whose various flowers deceive the rasher eye , in taking them for curious tapistry : then three chief pleasures he to him assumes , with which the hasty minutes he consumes . jocundity the first , compos'd of air , that knows no sadness , nor doth laughter spare ; who not on earth , but as on air doth tread ; each step he makes with e●e● tossing head . next , play , whose fingers strike the warbling string , which moves the soul , and into tune doth bring ; whose musick regulates dividing feet , that move in dance , and makes both fitly meet . and lastly , chace , to fallow-deer inclin'd , but which in cities , not in woods we find ▪ hotly pursuing , till within his toyls he has obtain'd some of those beautious spoyls . then sweet-lip'd joy attractively array'd , with soft habiliments , whereon pourtray'd are loves inventions , though her brighter air plunge hearts far deeper into am'rous care . the onyx and the jaspers various die , and diamonds darken at her brighter eye : the saphyr's blew , by her more azure veins , seem to confess they serve but there for stains ; and blushing rubies seem to loose their die , when her more ruby lips are moving by . the curious apples of her swelling breasts , in which a paradise of pleasure rests , surpass the whitest syndon which she wears , and gazing eyes to ravishment ensnares . thus clad and qualified , likewise she for her diversion has made choice of three . song first , with quavering throat , who in soft lays of moving verse loves mysteries displays : or of salmacis streams a song indites , which turns her listners to hermaphrodites . loose riot next to revelling inclin'd ▪ so to supply the concaves of her mind , which must by merry ●outs a vent obtain of that light spirit ▪ active in her brain . and lastly , snap the belly-friend , whose taste in well-fed flesh than fruit finds more repast ; whose blood like kids upon a mo●y plain , doth skip and dance leval●●'s in each vein . lo , what a jolly company is here ! methinks my youthful soul with new-born chee● , at their remembrance over-spread i feel ▪ which in each faculty doth gently steal . we both yet young , now flourish in our prime : you twenty seven scarce reckon of your time , i not so much ; if now it may not be a time to love , that time we ne're shall see . ah , why should youth his sweet desires controul , and with too pensive thoughts torment his soul , just when the fragrant bloom of youth would sprout but 't is in vain , for youthful lust will out ; it will have all its due : let th' aged grieve , who now of love have took eternal leave ; let them with sighs converse , and groan to know high things , who with a third leg added go . as to like years , we to like mood incline ; of sex both fit in acts of love to joyn . so kindly nature hath our tempers wrought , that whilst we 're two , we 're made thus one in thought . well then , cheer up , dull soul , no● longer now to spend thy days in grief thy self allow : o do but see how all these joys do move , to serve thee in the practices of love ! when aged furrows once thy face shall plough , no more then these delights will love allow : of things uncomely , we the chiefest find , when age like youth to dalliance is inclin'd . come then , to nature , mother of each thing , let 's for an offring our youths verdure bring : her priests we are , her temple my rooms name ; my bed her altar , and her fire ou● flame . our days worst part is , when declining age suddenly takes us with a deaths presage . pluck therefore flowers ; my youth , e're spring be past ; let 's love that most , which doth but shortly last . dost thou yet muse ? or is it timerous fear withholds thy hand ? behold , thy blooming year with speedy feet to falling autumn hies ; and he who gets this fall , no more doth rise . joseph . nor reason , nor religion 't is , that i should wast my youth in carnal luxury . too soon , you judge it , that with prudent care i for my hasting end should now prepare : but is there any one , or can you tell when death shall ring us our departing knell ? none can the measure of his days divine , or when his sun shall in its grave decline . even now we by that pursevant may be hurried from hence to that eternity , where no repentance is allowed more to us , nor mercy which we scorn'd before . and yet you think the shortness of our days to so much more industry in the ways of lust should us elicite . o much beguil'd ▪ nor unto poorest reason reconcil'd . should he who shortly must account produce of his led life , be therefore more profuse of his most precious minutes , and excite his youthful vigor to obscene delight ? 't is as unreasonable , as t is sure , by many sins , we many plagues procure . o think how oft we crimson cheeks do view suddenly change into deaths bloodless hue ! how oft vermilion-lips have been surpriz'd with hue more pale than box , and sacrific'd by deaths inevitable stroak , to dwell with spirits just , or evermore in hell ! nay , though as young as you , yet have we seen ●risk morning looks , at evening who have been wrapt in a winding-sheet ; and oft at night , eyes shut to sleep , that more ne're view'd this light we daily see , ( nor is it more a wonder ) ●ans sun at noon declining , going under . and that which we on others acted see , ●orewarns may happen either you or me . gay youths as smoak , that quickly fades away ; we as our last should therefore think each day , and strive , as that perswasion did require , by setling things before it should expire . to god the fattest of the fold we yield , and so the first-fruits of the tilled field ▪ how should we dare then with our own refuse of feeble age , his majesty abuse ? 〈◊〉 to the flesh our youth we give , and bring to god a crazy stump for offering , ●embers repleat by age with pains and akes , whose palsie joynts for deaths approaches shakes ; what will he say ? or how can we conceive 〈◊〉 our performances should then receive ? more wisely therefore let 's our time redeem , whilst youth remains , which god doth most esteem : the young that seek him never fail to find , nor he to give them graces in their mind : but he in time who this neglects , anon when he shall knock , shall find his season gone . sephyra . this yet agrees not with our years : men say , deep thoughts on death make hairs untimely gray ▪ farewel good days to him who hereon pores ; to these dull humours therefore shut thy dores . sorrow comes soon enough ; why with such kind of pond'rings should we then afflict our mind ? he who on evils will before-hand muse , when come , in him will but more grief infuse . yet let them mope that please ; how ill it suits with thee , fair boy , however ! strong disputes 'twixt chastity and such fair looks as thine are never wanting , till that grace incline to yield to the allurements which are layd in ambush for her , whereby she 's betray'd . behold , from lips the coral which transcend , soft moving words do flow , that love intend , and sue for a complyance ; nor can breasts more hard than rocks deny their kind requests : and pleasures thereto joyn'd , on every side , of every kind still virtue doth bestride , and conquer : although never so austere , even virtue must the charms of love revere . but woe is me , to whom do i address all this discourse ? 't is my unhappiness to spend my sighs unto a flint , a stone ; yet stones have tears to weep , but thou hast none . though nature made thee thus surprizing fair , ( and sure where beauty is , loves seat is there ) yet can my words , though from a troubled mind , in thee no pity , no compassion find . how can it be that in those looks should dwell such cruel nature ? o that fierceness quell ! be not so bloody-minded ; imitate thy lovely air ; be kindly passionate . those slaves who in the fiercest battles bear the brunt , and in worst dangers must appear ; or those who are transfix'd unto the oare , or who the plough do follow , can't be more . them possibly it might become to be as rough as their rough skins , but never thee , whose looks so sweet , so lovely do appear as if they said it , gentleness is here . thy education , and thy yet few days , soft dalliance more becomes , and bacchus ways . sweet malmsey with a song , and on the knee a spritely damsel , wondrously agree and suite with thy smooth chin ; nor can thy age ●t self from these soft pleasures disengage . alas ! to what , i pray , is beauty good ? ●t bears no fruit , nor eat ▪ we it as food ; nor likewise was it for the plough design'd , ●t must be therefore but a shade or wind . ●f greater good may not be drawn from thence , which who doth not deduce , is void of sense . ●s fruit is purely joy , no good besides within the borders of its view resides . ●he blushing rose , though from the stalk ne're wrested , ●r in gay wreaths by virgin-hands invested , or by a lover to his female friend never bestow'd , yet should its beauty end to soon , behold how that its thirsty leaves extends for dew each morning , and receives ; which when they once no more obtain , they fade , nor leave o' th' stalk more than the wither'd blade . why shouldst thou spare that youth which wasts away so of it self ? time onely a decay works on it , and impairs its comely guise : this season therefore slip not , art thou wise . do i love thee ? i therewith thee accuse ; thy beauty 't is that doth this love infuse : whoever such surprizing looks beheld , and was not more than to esteem compell'd ? none thirsty view the font's aspiring source , yet from a tast can their parcht throats enforce ; nor any fang'd with hunger , well-dress'd meat before them see , yet can refrain to eat . wine fill'd in glasses of a christal white , is drank with more refreshment and delight . thou know'st though meats be ne'r so toothsome mad● they 're loath'd , if not in cleanly dishes layd . 't is strange , yet true ; by silence beauty gains rough hearts to yield , nor once by words complains although with eyes , yet melteth frozen breasts , and the obdurate , by those dumb requests . nothing that from the lips of beauty streams , but like a dew , of birth celestial seems , and overtakes with ravishment the heart , whether in jest address'd , or earnest part . joseph . how ! shall then beauty , humane natures praise , be made a glass where lustful eyes may gaze ? when comely objects are beheld , then must the flesh , think you arise in flames of lust ? was this the end when natures hand did grace with those divine perfections humane race ? o no , the gifts of our great god invite by no means man unto sin-born delight : nor was this giv'n it self by lust to please , but by chast wedlock man-kind to encrease ; his masculine perfections her delight ▪ her female graces him to love excite . he loving her alone , she him , there are no thirds that in their bliss can claim a share . he gives , she draws his gifts by her fair eye ; nor can she crave the thing he can deny ▪ and her desires agreeing so with his , they both contribute to compleat their bliss . this is the end of beauty , to allure thus chast affections that may long endure ▪ and they , if chast indeed , when beauty 's gone , that beauty will out-live , that led them on . the words of beauty , you alledge prevail , ev'n though they should hearts made of rocks assail● and i am fair , say you , o but admit i might now say what mostly might befit your so obdurate heart , and that might be dissolved by the words that flow from me . yet there is more , i for your interest humbly advise and press you ; my request seeks but your safety , whereas yours to me moves towards that which will my ruine be . be then advis'd ( and sure 't is highly best ) let not henceforth your eyes upon me rest lust to excite , but when you joseph view , think than a servant he 's no more to you . 't is not enough if we refrain the deed ; lusts in the thoughts from guilty breasts proceed . and they who are inflamed in that kind , bear before god a sin-polluted mind . yet if the while my object in your breast your lust should heighten , and destroy your rest , great would my sorrow be : nay , i before this should succeed , my face in purple gore would certainly convert ; my killing eyes i would reward with equal cruelties : within these cheeks my nails i would indent , and in that manner them so oft torment , until no marks of beauty there should be more left , but horrour , whence all eyes should flee . but you that beauty seek , convert your eyes unto that glorious helion ; a surprize will seize your soul , from the first sight you gain , which fixed there in wonder will detain , and ardent love , and that will quite extrude , which in your breast you now so close include . how vain , alas , is that we beauty call , in looks decypher'd which we so extol ! take thence the veil , and that which meets our sight is sores which very nature doth affright . no sooner from our body is exprest that suspiration wherein life doth rest ; no sooner are our nostrils stopt ; but strait our beauty 's gone , our glory finds a date . the corps then so forsook , extended are , which with sad ●bse●uies men mourning bear unto their sable graves , where then they must measure their cold proportions in the dust . there now behold your lovely beauty lye , nor long expect , and you may feeding spy self-quickning worms upon that flesh , whose sight could once your souls entirest thoughts delight . well , therefore pray from thence revert your eyes ; nor longer with the world such beauty prize , but raise them up unto those things above , which will both kindle and protect your love : for there is nothing in this lower sphear which shall not into nothing disappear . but now , alas , your words too plainly shew , not beauty 'tis , but horrour you pursue . the ugliness of sin who can express ? and yet 't is this at which your soul doth press . if pencils could by deep and heightings art this monster unto humane eyes impart , and half its ugliness delineate , we as from infernal plagues thence struck should flee . produce us what you can that genders fright , or huge amazement , or afflicts the sight ; all the deformities which you can shew , though ne're so dismal , yet so black a view have not as this you seek . but here i stay too long ; i to my charge must haste away : with leave i therefore go : it is not fit dames with men-slaves long privacies admit . sephyra . no , thou shalt stay : nor think to shrink so hence ; thy oppositions but the more incense my raging flames ▪ a suffocated fire , when once broke forth , flames with the greater ire . but let me know , i earnestly request , whence is it thus thy soul is pre-possest with these so ponderous things ? where was 't thou brought or trained up ? none here have so been taught . our men , thou see'st , are waggishly inclin'd , nor wanton less do i our women find : who knows how things would go , if their desire had all the liberty it would require ? thou onely art exempted ; thou alone art more relentless then obdurate stone . in these affairs than thee none so unmov'd , who love deny'st , though much thou art belov'd . bless me ! what is it thus withholds thy mind , and breeds distate in thee to women-kind , nay to all joy ? what want sustain'st thou here , that against pleasure makes thee so severe ? behold , my palace seated for delight , within a grove , where a smooth brook more bright than shining-chrystal glydes a thousand ways , and in amusing tracts it self displays , frequently washing the beloved sides of her delightful banks with loving tides ; where waves call waves , and glide along in ranks , and prattle to the water-edging banks : unto whose murmuring , yet gentle falls , melodious birds sing solemn madrigals , and where white swans do clap their silver wing , and on the breast of its meanders swim . nor in my gates doth any grief reside : mirth onely , halcyon pleasures here abide in all variety , which recommend enjoyment , and for eminence contend . here on the lesbian lute by skilful hand soft strains are struck , which all the soul command ; or the chitarh , or threcian harp , which break hearts made of rocks , and them their captives make : though of these symphonies none can expel those rough desires which in thy bosome dwell ; in melancholly notions whose delight is rather plac'd , which humane souls affright . my tables daily groan , as though each feast would as a floud devour all fowl and beast ; so princely are they serv'd : there bacchus flows in burnish'd gold , and frolick cups bestows . nay , of things wild here i have likewise store ; of fowl , of venson , and the salvage boar : onely in these i ever am beguil'd of my due share , since joseph is not wild . and yet by feasts , where tables glutted are , loves practices we find most active there : the tox'd with wine , and dainties over-fed ▪ with heightned lust go evermore to bed ease genders teeming flesh , nor he soft days who doth enjoy , can chuse but run her ways . a belly fill'd with meats of various kind , seeks where an exit the excess may find . methinks that youth , whilst him fair dames caress , their love who yet endeavours to suppress , or who in midst of mirth sits sably sad , doth either dream , or else is plainly mad . indeed thou art a dreamer , and from thee what doth proceed , th' effect of fancies be . they robb'd thee first ( if fame doth not beguile ) of brethrens love , and wrought thee this exile : nor , if thy dreams thou leav'st not , wilt thou be less hated in this palace , both by me and by my lord ; by him , through my devise : o therefore dream no more , if thou art wise . in one hour that , which tenscore years thrice told , from shameful view old noah did withhold , wine show'd to transient eyes ; and shall its sprite raise in thy youthful members no delight ? why should not ease as others , work on thee ? canst thou less feeling then all mortals be , when tender love doth her soft charms inject ? wherein hast thou than others more defect ? alas , what is 't thus i am forc'd to see two contrarieties made up in thee ? my chamber with all lovely pomp is deck'd , which eyes with wonder and with love affect : egyptian needles there have shewn what skill , and patience ▪ and industry can fulfil ; so lively , that there seems a doubtful strife betwixt the senceless shadows and the life . my bed then with this arras over-laid , thereon egyptian amours are displaid with skill so tempting , that they charm delight in the most cold , and with command invite to those so pleasing pleasures , whilst they speak , and in fair stories their intentions break . all smell of soveraign balms compounded so , that in their mixture they conceit outgo ▪ more precious than the fragrant breath which moves the whispering leaves in the panchain groves . the arabian wind , whose breathing gently blows purple to th'violet , blushes to the rose , did never yield an odour like to these , so greatly which that smelling sense doth please : no myrrhe , no cassia , nor more choice perfumes of untouch'd nard , or aromatick fumes of hot arabia doth enrich the air with more delicious sweetness , or more rare . o come then , let us in the downy plume tumble with boldness , and in clasps consume the hours in feats of love , pledging each other in mutual flames , and dastard ponderings smother . nor need we fear an absent husband now , whom we involv'd in court-concerns do know , so deeply too , that he no thought behind hath left at home of his so cumber'd mind . well , for a close then , get thee without fear to th' door of my withdrawing chamber , where thrice softly knock , and then as oft be still ; then knock again , the door shall do thy will. be this thy warning , and forthwith advance with undisturbed mind . in dalliance we so some hours will spend . most happy boy , who without sighs so freely mayst enjoy that bliss for which so many sigh'd in vain , nor any fruit could of their suit obtain . joseph . but whilst your chambers glory thus you raise , with far-fetch'd words , the subtil merchants ways i find you use , who doth the best expose of his bad wares , nor will their faults disclose . you golden pleasures offer unto me , but of a wounded mind can silent be : of momentany joys you glibly tell , but leave untouch'd the future woes of hell. though therefore thus you chambering dalliance praise , within my breast yet this no lust can raise : for sweet though these delights are to your mind , yet i therein much bitterness do find ; on which when i reflect , from trembling then no stay i have : as with an iron pen i find it in my fear-possessed mind deeply engraven . he who is inclin'd to acts adulterous with his neighbours wife , sports with his body , soul , and future life . behold , the evil conscience , that great book wherein vile deeds as black as hell do look ; that memorable record , where is writ all ill men do all goodness they omit : if such mine be , a tempest in my mind , an ever-barking dog i there shall find : nor shall my fears , my sorrows , my affrightings , my late-wish'd had i wists , remorseful bitings , from thence proceeding , ever have an end , but with those plagues for evermore contend . guilt makes us shake when ruffling leaves we hear ; when a light breath but moves the grass , we fear : before the naked walls , our looks grow pale ; nor whilst the cause abides , can help avail . the husbands fear both needs must overtake , who vengeance claims for his robb'd honours sake ; he will no bribe accept ; no gold will blind or lay the rage of his incensed mind : pale jealousie , with ever-waking eyes , will seek , when once alarmed , to surprize both in the filthy act , which when it shall , one sate they both shall have , and sink one fall . now think if potiphar should once obtain light of our practices , my god! what pain , what whips , or wracks , or cruel deaths should be cruel enough for such a wretch as me ? no more then words , but deeds would speak his mind ; me on the slaughtering bank to s●ay he 'd bind ; and there begin , where in a fatal time began my so injurious mortal crime : he 'd spit my carcase then ; that roasted , he would throw to dogs , for them to feed on me . nay , whatsoever plagues might be devis'd , together should on me be exercis'd . nor yet should this at all his rage attone , but unto more revenge , he 'd seek each bone , and them , now bare , together fitly knit , as like a chair , where you forlorn shall sit ; a chair so fram'd , where days with panting breath you in the ribs shall dwell as chain'd in death , and where of life though i am dispossest , your guilty limbs yet in my lap shall rest . shall rest , said i ? o no! what thing can give repose to you , who but to grief shall live ? shall live ! nor can that be ; what life is there , where death is found , or ever-dying fear ? this tender skin which doth my face impale , shall then for yours become a harlots veil . nay , startle not ; for this is but the way whereby your lips you to your loves may lay . this skul shall be your cup , whence you shall drink , which shall assist you on your joys to think . these locks by you so comely deem'd to me , shall your bald crown invest , and border be . my skin all day shall hang to intercept your limbs where you shall prisoner be kept : and on the roof men so the same shall hasp , as if it would you in its arms inclasp . but when the pensive night her wings shall spread , and drowziness in eyes of mortals shed ; when nothing's heard but now and then the howl of some vile cur , or whooping of the owl ; and when the horned moon by her pale light the more shall raise the horrour of the night : then this same skin your limbs shall over-spread , as burying you alive among the dead . and why all this is done when you inquire , remember but the things you now desire ; no farther searching you shall need to make , but for sufficient answer that may take . o my good god! but what should i then do , heaped with plagues more dismal far then you ? within whose mind a sorer load should dwell , ●y how much more my guilt should yours excel . ●magine i were taken in the fact , ●nd forthwith so to deaths dominions packt , ●urried away by a superiour hand ; ●hink how my case then in gods sight should stand . 〈◊〉 as the lofty tree doth fall , it lyes ; ●nd so doth earth-born man , when once he dyes : ●o as his dying flesh he puts off here , ●o he before gods judgment must appear ; ●nd as he doth unto his grave go down , ●o he shall rise to shame or high renown . the day doth come when all the world shall lye ●rying in flames , and time it self shall dye ; when seas with skies , and skies with seas shall joyn ▪ ●nd stars with stars confounded , loose their shine : when the whole hinge of these inferiour things ●hall all be broke , and run into their springs ; when the dread t●ump shall thunder through the deep , ●nd wake dead mortals from their longest sleep ; and when the dreadful judge , in middle air , ●hall summon souls before him to appear . o how wilt thou approach , vile flesh , that eye of god , who like the swine didst live and dye , when he shall on his great tribunal sit , and judge the trespasses thou didst commit ▪ 〈◊〉 thy past days of flesh ? when thy own breast shall testifie against thee , and infest ●hy soul with horrid fear , whilst thou dost stand ● foul contemner of gods great command ? when all thy works shall be disclos'd to thee , ●ow vast , how manifold , how black they be ? ●●d when thou shalt behold that all is known ●hatever thou hast evil thought and done ? wilt thou be then as now , so bold ? no , fear will make thy courage quickly disappear : cold sweat , joynts knocking , and stiff bristling hair do plainly shew no courage to be there . fear is the palsie of the mind and soul , a tempest which no cunning can controul ; no bribes , or blandishments , or charms , its rage , by guilt ingender'd , ever can asswage : but after tryal , then the sentence flies like thunder , at which voice the sinner dyes ( not mortally ) so horrible the tone , depart thou cursed : whereupon a groan ( far dolefuller than those in pangs of death ) are fetcht by guilty hearts as in a breath . when we depart from life , to death we come ; and god once gone , then devils take his room . shut out from heaven , we must go to hell , there with our sins and their effects to dwell . ay me ! who can describe that place of woe ? but those that feel it , by their feeling do . they surely erre , who dream there hydra stands , or scylla , briareus with his hundred hands , or flam'd chimera's , harpies , full of rape , or snaky gorgons , gerions triple shape , or those three furies , daughters to old night , implacable , and hating all delight , who whilst before the flaming gates they sit , with wrathful combs their snaky curls unknit ; or dis with his fierce daemons , or the host of fleshly ghosts in sensual flames that rost ; or other fictions more : but i am sure there sorrows dwell which evermore endure : and an immortal god shall then lay on plagues which both cannot , and yet must be born . he 'll plague then like a god , whilst wretched we must bear them ( though we cann't ) eternally . o thou eternity , what great amaze does thy reflection in my inwards raise ! thy endless thought creates another hell in midst of it , if not its woes excel . but these things in your thoughts are fond , you sh●w , and i in your conce●t for simple go . well , though i do , yet the divine beliefs of god in simple uprightness consists . then as a dreamer you ' gainst me exclaim , although than this i have no greater name : nay , whosoever for this cause may frown , yet on my head i 'll bear it as my crown , and for it praise my god ; hereby i see , that in my ways his spirit is with me . when sov'raign sleep descendeth from on high , and on their couch these members stretcht do lye , my sprightly soul , that part of heavenly fire , nor sleeps nor slumbers , but remains entire in action . by strange visions of the night , i in my soul perceive the god of light , whose spirit then , whilst others slumbers bind , graciously communes with my ravish'd mind , plainly fore-shewing to my self what shall , and mighty realms , in future days befal . though from my soil for dreams hate banish'd me , again by dreams yet i shall raised be ; and those this evil who have wrought me , shall with suppliant knee unto my mercy fall ; that seek with contrite tears , deep groans , and see their hate then past shall be forgot by me . nor shall i seek revenge , but they shall find to them i 'll bear a loving brothers mind . but grant i had power , and should with crafty wile , the watchful eyes of jealousie beguile ; alas , what help yet for me in that hour , when guilty thoughts should all my peace devour ? who knows not , though with care by th'vicious sought , yet their own mind to peace cannot be bought ; that lowdly vengeance crying , each vile heart so condemnation must to 't self impart . you may obscure your deeds in graves below , or in thick darkness them abscond : but know , although the conscience you may charm asleep , that yet you never shall long silent keep . o no , your injur'd god , while drowsie night your eye-lids close , your thoughts with shapes shall fright , resembling just your guilt ; and unto day your works produce , which in oblivion lay . that there 's a god , nor need you seek to find ; turn but within , and see him in your mind : examine there , and you will quickly know that he 's above , and in your thoughts below . when heat of lust doth in the lustful cease , strait deep remorse becomes their minds disease . pleasures once over-blown , and youth decay'd , regret and trembling doth the soul invade . who 's pleas'd when he compares his short joys spent , with lasting woes , their purchase , which torment the mind and body with far greater pain , than all those joys before did pleasure gain ? for seeds of pleasure , we but ever find , are cowardise and horrour in the mind . do , go , enjoy your swing , choose carnal things ; these are those soft delights with deadly stings , the death of souls , confusion of all grace , the worm that gnaws for never-ending space . well then , ( o much deceiv'd ) if true delight you yet desire , then bravely shew despight to lust ; deny your eyes , superbly spurn at love , which doth in lust forbidden burn . alas ! and what 's these joys ? youth swiftly flies to hoary age , and with it pleasure dies ; our day-sun set , and sable night come on , our woes so come , and so our joys are gone . still to do good , and overcome the heart , doth evermore unto the soul impart all comfort , and thence grief compels to flye : 't is the best pleasure , pleasure to deny . o thou transcendent joy , celestial rest , how happy are those souls by thee possest ! no joy or pleasure like to that we find , whose fix'd abode is in a righteous mind . sephyra . well then , i see that kindness is too weak thy savage temper to subdue or break ; which since it cannot my great cause defend , that then on other motives i must bend . i know that slothful jades refuse to stir , till in their sides they feel the gauling spur . if thou art such , ( and such thou seem'st to be ) expect the fruits then of my hate on thee . once when a woman prostrates her good 〈◊〉 her honour , vertue , chastity , her fame , to him she loves , if her designs she miss , as one besides her self stark mad she is ; big with revenge , therein impatient grows , and frantickly all hindrance overthrows crossing her end ; no charms may her asswage ; even friends she sacrifices to her rage . the sweeter wine at first is found to be , the tarter , when corrupted , proves , we see . of once denyed curtesies we find the strongest malice ever left behind . and these all menace thee , if to that joy i kindly woe thee to , thou wilt be coy : where know , thou shalt no sooner this deny , but in extreamest tortures thou shalt dye . our passions to extremities dilate ; flying the mean , we over-love or hate . thou then who art resolv'd no love to show , know , from this hour my hate on thee doth grow fierce and implacable . war i declare , and what i can devise , i shall prepare to work thy woe ; all mischief then on thee that falls , be confident it comes from me . in deeds of black revenge we ever see , the womans faculties more pregnant be than those of man ; for in profound deceit ▪ and wise conduct she is the most compleat . well , what invented or perform'd can be of fiercest plagues , shall all be flung on thee . each act of thine , or word thou shalt have said , shall kill thee , such constructions shall be made . nor yet enough , things worse i 'll do than these : this crime of mine ( such are our practices ) i 'le turn on thee , and stifly this to be a truth affirm , thou wouldst have ravish'd me . this to effect , my thoughts now in me frye : no holding helps , all my inventions flye where anger leads ▪ for me there is no cure ; thou must my love obey , or rage endure , like a brave soul , who when in prison pent , then more than ever in desire is bent t' enjoy lost liberty . 't is s●arce believ'd what by extremities have been atchiev'd . this dire affair i must and will conclude , though earth , sea , fire , and air should be renew'd in their first chaos : and although thou art ne'r so resolved against my raging smart , yet i 'll proceed , and imitate the snake , whose head if catcht , a tail-defence doth make . so if i find there is no other way , thou thy denial with thy blood shalt pay ; hereto i am arriv'd with stedfast mind , as links in chains , so sinful deeds are joyn'd . who ill contrives , he must proceed therein , and for his cloak with nimble skill begin his false complaint : they who first audience gain , though criminal , the just mans right obtain . he who a villany hath undertook , upon no lyes with tender thoughts must look : a face of brass must his defence become , lest ignominious shame should prove his doom . when potent might is joyn'd with mortal hate , what evil cannot these two powers create ? like thunder-bolts , all letts they overthrow ; and fear'st thou not what all my power can do ? think on thy case ; my husband will believe my words , and thee of all thy state bereave : commit thee to a goal as dark as night , where neither sun nor horned moon give light : there then a cruel hangman shall torment thy flesh , and for thy mind fierce plagues invent : a hand shall then ( that never knew respect ) dis-robe thy body , nakedness detect ; and on the painful wrack thy members bind , them by his art unsufferably wind , and sever joynt from joynt , from foot to hand , as men before the fire the wax expand : by a fierce wretch thy flesh then shall be prickt with pointed gads ; he shall thy mind afflict , that from wish'd rest deprive , and the long night extract so all thy strength and youthful sp'rite . yet more ! then water one shall pour in thee , which shall by stamps again expressed be ▪ so that all tortures which can be devis'd , together shall on thee be exercis'd . in that mean while if one should sadly ask , why thus thou must perform this baleful task , say then the truth : because a beauty us'd kindness , love offer'd , which yet i refus'd . unheard-of folly ! who will not deride this frenzy ? for thereto will be apply'd thy hateful deeds : o , most of all unwise , will all exclaim , who pleasure didst despise ! justly doth sorrow now thy life devour , who bliss refusedst when within thy power . thou' rt duely plagu'd , whom pleasure did invite to ease , yet who in dreams took'st more delight . thy patience thus shall standers by employ , though the sweet sin thou never didst enjoy . all shall thy innocency then accuse , and because guiltless , with all scorn abuse . one that 's tormented for deserved crimes , thinks for his sins this is of former times , and therefore bears his plagues with quiet heart : but guiltless to be plagu'd , 's a bearless smart . some ease it is in midst of all his grief , to recollect past joys ; 't is some relief pleasures to bring to mind enjoy'd of late ; but plagues unmerited are plagues too great . when then long pains shall through thy vitals press , then shalt thou yet at last all true confess which shall be layd against thee , though ne're done ; and then is thy good name and glory gone . what signifies a good report , if we as criminals shall executed be ? if with transgressours 't is our lot to fall ? for th' end if bad , there 's nothing good at all . be not beguil'd , the flesh is falsely frail ; pain shall with thee ( though just ) to lye prevail . how many innocents when come to dye , hath torments pain'd , hath pain constrain'd to lye ? but go soft-headed , for a beauty chuse fantastick dreams , which do thy mind abuse ; for peaceful ease , swoln grief ; for pleasure , pain ; hate , for soft love ; repining loss , for gain ; uneasie prison , flesh-oppressing bands , for soft embracements in loves clustring hands ; the wracks fierce torments , for my easie bed , and with all plagues for pleasures to be fed ▪ thus weeping choose , instead of to rejoyce . but ah ! betwixt them there 's too great a choyce : far wiser 'tis thy sephyra to love ; thy youth to cherish is a wit above the quenching of its heat ; why shouldst thou tame that in thy breast , which is but natures flame ? so many men throughout their lives there be , who on pitch'd planks do plough the pathless sea , hazarding life and soul for but small gain , whilst thou through love may'st mighty wealth obtain . since i my bed present , well may'st thou guess thee i design besides all happiness . thy whole desire , that but by signs exprest , shall strait be done unto thy hearts request ; preserve this lesson ; he who can contrive how in our sheets he may to hunt arrive , his work is done ; thenceforth the gentle prey clings to her hunter , and doth him obey . when once a wife doth strangers beds frequent , the spare-box gets a crack , the purse a rent : whose golden bowels then become possest by him , who hath most value in her breast . what shall i adde ? she who hath given away the key of all her honour , she the way hath to her treasure open laid , besides sharer in bed , in goods the same abides . hast thou not heard , that riches to obtain through smooth adultery is so sweet a gain , so pleasant a contrivance , lightsome task , that youth could never for a choiser ask ? well , i have done ; onely this more would say , as but a means from thee my rage to stay : if yet thou wouldst but ease my inward pains , for iron-shackles thou with golden chains shouldst honour'd be , nor evermore molested with slavery henceforth ; but now invested with freedome : nay , forthwith for thee i 'd have a place at court , which i would either crave of potiphar , or of the prince : all know how far with both of them my word can go . but if thou seek'st wealth , freedom or renown , grant my request , and they are all thy own . joseph . how ! think you love may be by force upheld ? o you 're deceiv'd , no love will be compell'd , it moves of 's own accord ; ill must they fare , whose minds forc'd wedlock doth together pair . to desp'rate shifts though fear a man may move , yet no coaction can be laid on love ; that free inclin'd , submits to no command , nor doth of fear it self least moved stand . if good , your cause you should with grounds uphold more strong ; but now remember what of old is said : the maid though coy , may yet be won ; but if the man refuse , the love 's undone . and sure i am , few ever found success , who love from any sought by force to press . ●mall recreation in their chase they find , unwilling hounds who force by stripes unkind . by various plagues you threaten i shall dye , if i your passions to asswage deny . with lyes you say you 'll over-spread my name , and to my lord detract my spotless fame . yet i 'm unmov'd . ay me ! should i respect the precepts of proud dust , and so neglect the oracles of god! my giddy head and heart from reason then would be mis-led ; should i a mortal fear ? a wife before my god with lowly bended knee adore ? a woman so unconstant , whose frail time hath oft a period in its youthful prime ? no , god forbid this folly ; let me not my self lay on my name a worser blot , by foolishly assenting to your crime , than you can do but for a space of time . let come what will ; let sowr-ey'd scoffers mock ; let scandalizing tongues disgorge their stock of venemous report ; let cruel man my mind and body torture all he can . with obloquy , although i should be flung , with malice torn , with fiery tongues be stung ; though shame her excrements , and hate her gall should cast , i 'd value none of them at all . who marks of truth hath in his soul discry'd , doth with the moon the snails of dogs deride . a blameless mind is fearless , and outvies the highest rage of hate , or brass-brow'd lyes . this makes us fear no pain , which death will ease , when rage has done its worst , and us release : nor may the worst of tortures be compar'd unto the future joys for us prepar'd . yea , let your bloody instruments with strict and cruel plagues my tender flesh afflict beyond its strength , this shall be my relief , my breast shall chear me in the midst of grief . though on soft fires i should be laid to burn , or with red tongs should be asunder torn , or dropt with scalding pitch whilst i am frying , or broken on the painful wheel , or dying through extream tortures long endur'd , yet i to god with comfort would advance mine eye . he will , i know , the force of these asswage , or strengthen me in their extreamest rage : that whilst my hangmen in their malice toyl , i in their looks in spight of them shall smile . if then 't is ask'd , why suffers thus this youth ? while i can speak i 'll answer , of a truth , because he rather chose this dismal end , than in foul pleasures all his days to spend . but when my honest deed shall come to light , ( nor can truth long lye hid in envious night ) then so much earth i would but onely crave , where rest at last my mangled bones might have ; next , that this epitaph might likewise be on that black marble rent , which shadows me . hereunder lyes a slave in dismal grief who fell , because he lov'd his mistriss and his lord too well . a little beast there is , of snow-white skin , which placed down upon the ground , within a ring of muck , from whence it cannot flee , unless its fur shall all-defiled be , there shall it stand , nay death much rather chuse , than the lest filth its pureness should abuse . o if my marble likewise this exprest in life-like action , 't were my third request : thus then at least i shall this rest obtain , where such as you no more shall grieve again my persecuted soul , and this same thing among my bones shall make my spirit sing ; adieu , vain world , alas , how vain to me ! that wouldst not yield me one days rest from woe . my days , though but span-long , yet in them be a world of griefs which me did over-flow . now they are done , and with them done my fears of restless evils , with my restless tears . when in the world i liv'd with wordly men , their wicked souls deep stain'd in sinful spot , would either stain me too , or grieve me then , nor might i ' scape their scourge , if so their blot . but now i 'm there where wicked numbers cease from troubling more , and where i rest in peace . because affliction sat upon my brow , and was my mate , how men did chase my life ! nor goal nor prison could suffice ; for how men most might plague me was their manly strife . but now their rage is done , no more i hear the fierce oppressors voice far off or near . how have i groan'd beneath the toylsome yoak of sin , and woes , which sinful deeds infold ! how have i wept my sins which god provoke , so wearyed out till all my days were told . now my tir'd bones this grave which doth receive , from all these toyls gives me a safe reprieve . and while i thus rejoyce , here yet will be those that will bless my happy memory ; in sacred hymns composed for this sake , when in their hearts chast melody they make . thus i shall ever live , though dead , when you in infamy shall live for ever too . whose memory will but exalt my name , and infamy encrease my greater fame . from which of your perswasions then should i fear all your deaths , since i can never dye ? no , since my death will be a gain to me , and by your rage , from trouble set me free ? well , i 'm resolv'd , death then i 'll rather chuse , than my chast body with vile lust abuse . think not i shall relent , i 'm fix'd herein , as much as you are to commit the sin . alas ! you 're still deceiv'd , not pleasures past , shall the tormented then with ease repast , if the effects of sin ; 't is guiltlesness shall comfort such in their extream distress . 't is known , they who are plagu'd for sin do dwell that while , as in the dismal woes of hell. on god 't is i depend : he 'll make me tast of his sweet life in death . methinks i hast towards him with all joy , ( though through the fire you threaten ) with insatiate desire . o therefore think not i for fear of you shall god offend , and lust with you pursue . sephyra . now must i say , ( though sorry for thy sake ) thou than to bend dost rather choose to break . as clear as day i find it now most true , what fancy will in sturdy humours do . but what 's this spirit , thus that all things weighs , that against every pleasure so inveighs ? surely a sickness in the crazy mind , when that to melancholy is inclin'd . the lunatick of castles in the air so dream , and labour with ludibrious care , something , they know not what , to bring to pass ▪ so thou but dream'st of things that never was . 't is fumes of brain which in a foggy state of weather cloud it , and do dissipate ; when east-winds purge the air , and skyes do smile . this to regard i think not worth the while . shall i add more ? — joseph . n — no , 't is enough , forbear ; nor may you say , nor may i longer hear such blasphemies . o thou long-suffering grace , that such reproaches suffer'st to thy face ▪ you speak but by him , yet that tongue employ to utter words that would himself destroy ! this spirit is no dizziness of brain , but what in flesh and blood no faith can gain . i do not marvail you cannot conceive what in your thoughts you never did receive : the spiders cob-web can infold no winds , nor can the spirit rest in carnal minds . night-owls and twilight-bats abhor the light , and sol's bright rays but chear the blest with sight . the spirit in our souls from god above is given , as an earnest of his love . this is our comforter , our guide , our light , our sanctuary in this gloomy night of grief , of errour , darkness , and distress : by this our wants in prayers we express ; without it we 're unsafe , nor can we say what 't is we want , much less for blessings pray . hereby our heart 's celestially sublime , and rais'd , become above the moon to climb , above the stars , even to the sacred breast of god , the summum bonum of our rest . his hereby we are known ; this is his seal , which us his own , and him doth ours reveal . it clears the clouds of ignorance away ▪ us to our selves doth needfully display ; begets all graces in us , kindles love within our breasts , which towards god doth move ; destroyeth then all wordly love from thence , and shields us from its hurtful influence . the flowing honey-combs delicious tast is not comparable to the repast this gives the soul , in which its beams when shot , it changes earthly pleasures into nought . sephyra . no way , i see , there 's for me to prevail , this spirit or i mu●● with might assail ; for all what i produce , and o● thee gain , this wind repels , and renders quite in vain . i 'm bent against this spirit with fierce hate . but come , i 'le know more thoroughly its state . first , what 's the flesh ? jos . our nature since the fall. seph . the spirit ? jo. that , which frees us from that thrall . seph . is flesh our nature , which yet you resist ? enough , hereon i purpose to insist . for once , i 'll of our nature take the part . jos . that you have long since done , with snaky art . what ever you have said , i took the same , as from the flesh substantially it came . hence if the flesh its sta●e you would detect , on your own language then you must reflect . seph . now , be thou then the spirit , that defend ; with thee this case to weigh i condescend . what clause makes this ▪ thou say'st , that each with hate should always with his flesh and blood debate ? peace is commended by all men , we see ; but where there 's war , how can there quiet be ? where hate vindictive dwells , dispos'd to fight , how can there grow the fruit of loves delight ? we are injoyn'd to love , which grace must flow continually from us ; but do we show any thing of it , when with deadly rage , our flesh and blood to tortures we engage ? what contradiction and what madness too , does thy soul utter and perswade us to ! we must seek peace , and yet must broyls maintain ; both love our selves , and put our selves to pain ; our happiness design , yet that destroy : such medlies does thy little soul employ . but in thy judgment none will joyn with thee , i think , that are not mad , or changelings be . all men commend the tractable , but none the sowre , morose , they 're hated by each one . he prospers in the world who to the times does suit himself , and yields to lesser crimes . a creditable name hereby he gains , and every where access and love obtains . but the precise , how odious are they ! such humours best fanaticks does display . joseph . of pious peace indeed , much might be said , but shall conspiracy with sin be made the peace injoyn'd ? can darkness dwell with light ? or peacefully the heat with cold unite ? the living will not with the dead intwine ; nor love the sound with the diseas'd to joyn . the spriteful stripling will not be content the flower of his affections should be spent upon a loathsome carcass , voyd of soul , whence crawling vermine in thick knots do rowl . and yet who with his vices is at peace , worser enormities commits than these . who will indure him in his house alive , that of her honour would his wife deprive ? none sure will suffer in his tender breast venemous serpents peacefully to rest . with him , you know , the law is not content to be at peace , whose mind 's to murder bent . chast women should at every season be in feuds with lust , and its temptations flee . peace is preserv'd , not broke thereby , whose end ▪ to lasting rest within the mind doth tend . the world the plyant love , say you , but hate those whom you call morose , and does debate with them by adverse fortune evermore , till they by tears their misery deplore . but who are here these tractable you mean ? and who then those morose ? the worlds esteem here will not stand , which must once judged be by him , who then her enemies will free from their imputed guilt , condemn th●n those who yielded to the laws she did impose . perswasions drest in moving eloquence for sinful ends , do therefore oft incense chast minds from hearing , and so them engage to fly from that which doth their death presage . for this give not reproachful names to these ; 't will but the more discover your disease , more odious far than those vile terms you vent against them , who to you are innocent . indeed in this respect we should give way , when good perswasions move us to obey : here the untractable do merit shame ▪ and justice for their punishment does claim . if to gods word you order your requests , we are agreed ; farewel then our contests : but if injustice you require , our peace in that would but our misery increase . like the fond ape , who with a strict embrace , from her beloved brat doth life express : or like the fonder mother , who a knife gives to her babe , with which it ends its life . the gardner prunes his spreading vine , we know , nor barren branches doth permit to grow : this is not strange , for which of us don't see , that so the bearing may more fruitful be ? the festring 〈◊〉 is by the surgeons cut , unto more strong and painful dolors put ; and yet it is notorious by this same proceeding , that a cure is all his aim . sharp corrosiving plaisters , that are made for dangerous sores , pain when thereon they 're laid ; but when they are apply'd upon that part that 's sound , 't is not at all perceiv'd they smart . my words , though harsh , if you cannot digest , your self's the cause , you 're with sore plagues possest . the spirits balm , which works in you that pain , had you the will , would yield you greatest gain . sephyra . how woful is that state which ever toyls in midst of fierce contentions , cruel broyls ▪ how miserable's he ▪ who in his mind a mutiny against himself must 〈◊〉 ▪ justly this spirit doth ●●●plaints provoke , so insupportable that makes our yoak ▪ that presseth our assent above the skie , though we are made of earth ▪ and cannot flie . the mightiest realms do certainly decay , if in its bowels civil 〈…〉 . cities nor families can longe● stand , when deadly fewds within usurp command . how should the heart within mans narrow breast find place in such a compass to digest ▪ all those fierce broyls , upheld with mutual hate , frays , quarrels , fights , which must admit no date ? for what is man but gliding smoak , a vapour , a fleeting shade , a self-consuming taper , an empty air , a wind , a bri●tle thing , and what else frail we 〈◊〉 for likeness bring . if with this vessel thou'●● be thus severe , needs must the bands of life asunder tear . as like a mine , press'd with embowel'd fire , gives way ▪ unable to contain its ire . wherefore should man so his endeavours bend against himself , and with himself contend ? maintain within his soul continual wars , so being with himself at restless jars ? mankind from women did , thou know'st , proceed , whose mother was obtained with that speed , when wooing words and fruit did her allure , against that force unable to indure . nor more than she can we , her issue , chuse to fall at words , such charms do they infuse : what comes from cats , is prone to flesh of mice . our selves both love we cannot and despise , or our desires . who can his natures frame forsake , or cross the dictates of the same ? we 're of frail crudities , in lust begun , crudled as cream , as cheese together run , born in the womb , fed with the breasts white flood , rockt with soft songs ; in short , we 're flesh and blood . how will this nothing his desires assail , or with success against himself prevail , whose cruel victory does but portend his miserable ruine in the end ? joseph . though you disguise your lust in reasons dress , against it my dislike yet i 'll express ; though against me your utmost you engage , yet i 'll oppose but with a juster rage . blest he , who in this quarrel doth persist , with sin its cursed dictates to resist ; happy that mind which evermore doth fight with its own lusts , and contradicts their might . there is a blest contest , a holy war , an upright enmity , a gainful jar ; again , there is a peace , a rest , a joy , which doth our souls of all its peace destroy . 't is not our loss that lusts a war maintain within our souls , and put our flesh to pain ▪ our sins to see doth not proceed from sin . to feel sins evil doth from good begin . though this seems strange , and wounds you to the soul , yet it is true , our lusts we must controul . that evil which our certain death will prove , we by its death should surely first remove . our most beloved lusts , our dearest pleasures , our carnal comforts , all our earthly treasures , we in our hearts must not endure to dwell , or else their fierce allurements there repel . the most occult recesses of our mind , that whereunto our nature is inclin'd , our frame , our constitution , we in chains must bind , as rebels , and afflict with pains . for by the fall so hapless man declin'd , that all was spoylt within his heedless mind : and since so totally did sin deprave his off-spring , that 't is onely sin they crave . would it were with me as i 'd wish to be , both from this world , and from my self i 'd flee ; such treacherous companions do i find remaining in my bones , and in my mind . why hug we thus this world and worldly things , which no content , but sour vexation brings ! how is it that our heaven-born souls so prone are unto earth , and not to god alone ! they that for heaven intend , of heaven must speak , heaven-wards must look , and through heavens gates must break ; and they by constant labour must outdo the restless malice of the tempter too . but why thus heap i words , where words are vain ? briefly , heavens road not easie is , or plain . a thorny way , and through a thorny gate it is that leads unto that blissful state . our hearts , i know , are full of crook'd desires , in our best duties much of sin suspires ; yet comfort we unspeakable may find , that are his children , for our troubled mind . 't is beyond doubt the blessed prince of peace shall come , and make our expectations cease : his day i saw already in my mind , and press'd his lips with salutation kind . long since i have beheld , as from afar , a strange far-blazing glory , a bright star , boding great light , prepar'd for zeb'luns day , to visit those who in deep darkness lay . behold the wonder which on earth is done , a maid conceives , and doth bring forth a son ; a child , a wondrous child , heav'n us doth grant , emanuel call'd , prince o' th' new-covenant . he was a man of grief , by 's own neglected , despis'd , abus'd , defamed , mockt , rejected . patiently he upon his own self brought our shame , for sins which we had onely wrought . his soul god fill'd with plagues , his limbs were rent with wounds , he by himself our punishment sustain'd , and we are by his stripes , his pain , to god aton'd , and wholly heal'd again . in unknown paths we wander'd from our way , as scatter'd sheep without their shepherd stray , but by the blessing of his spirits guide , thenceforth a better way he doth provide . as like a lamb he 's to the slaughter brought , there as dumb sheep , when by the shearers caught , he opens not his mouth , himself prepares for greatest plagues , and all with patience bears . for our cause he to our tribunal went , there sentence took , and thence to death was sent ; whom when they first with bitter scoffs revil'd , they from the living to the dead e●il'd ▪ but when his blood he shall for offering give , his seed shall rise , and through him ever live : for by his sufferings as our debt he paid ▪ so shall the fathers wrath then quite be laid . well , cheer up then , my soul , no● now give way to thy corruptions , or their laws obey . though thou by nature wast in lust conceiv'd , yet from this fall thou art by grace up heav'd . god gives his spirit which with might assails our lusts , and with sure victory prevails . which sanctifies the feeble soul withal , that else would down to each temptation fall . sephyra . now i shall loose my wits . preposterous fool , am i no neerer , all this while , my goal ! still so unmov'd ! no songs but of constraint ! come , 't is enough , this is the old complaint . base is that mind that quiet peace disturbs , to freedome that prefers enslaving curbs . withhold , thou cry'st , afflict , deny , restrain , force , over-rule , suppress , torment with pain , banish , nay kill out-right . great nile , what 's here ! unheard ▪ of prodigies by humane ear ! ah slave , how well the ornament of chains befits thee , who delight'st in slavish pains ! but thou'dst enslave us too through sly advise ; fool , didst thou then believe us so unwise ? my blood now rises into scornful spite , to see thee in such follies take delight . at once thou subject of all scorn and hate , methinks i in thy looks now read thy fate . fantastick sop , that tak'st delight in woe , besotted friend of tears , soft pleasures foe , rebellious-minded soul , at rest in jars ; in peace as restless , friend to cruel wars . thou perfect bugbear to refining love , who ominous against thy self dost prove ; mankinds misfortune , in a hapless time who sure wast born , and in a fatal clime . thou neither must nor wilt , resolv'd thou ar● but unto what , thy riddle pray impart ? forsooth , a strange conceit within thy mind there is of lagging miseries behind . didst ever feel them , fool ? who told thee so ? o grave tradition , whether true or no. but thou shalt feel them now ; thy self then tell , if greater this , or thy conceited hell. i 'll now conclude , nor think that i 'll regard compassion more ; let death be thy reward , or happy life , as thou shalt yield , or chuse ; yield to my passions , or that love refuse . fool , thou' rt too frail thy passions to defie to a fierce conflict , or thy flesh deny . who with too rigid force his youth constrains , provokes his mind to break with-holding reyns . jos . since now you have been pleas'd with snaky guile , as for the flesh to argue stiff some while , i pray permit me then accordingly , that for the spirit i may make reply . seph . no , joseph , time will thus be spent in vain , what i have said , i now repeat again ; to my request if thou no ear wilt give , thou shalt repent that thou on earth didst live . observe it well . yet how can i believe that joseph should himself of bliss bereave ? sure if i 'm right , more wit doth in him dwell , and he 'll be wise when he considers well . thus by these things thou mayst behold my heart , how thou most truly there beloved art . accept my caution , joseph , have a care ; embrace thy fortune , and of woe beware . that which by th'chiefest nobles of the land hath been pursu'd , now thou hast in thy hand ; what erewhiles potiphar with doubtful fears , with dangers long , with pains , with lovers tears obtained at length , and that by wondrous hap , that of its self now tumbles in thy lap , sues for thy favour , prest with restless fires , sports with thy net , and to be caught desires , hangs on thy neck , to thee flings up that dore through which our youth have sought to go before ; that craves thy aid , towards thee lo that wings , offers itself , about thee gently clings , not to become thy wife , but love ; invites not unto wedlocks yoak , but lusts delights . needs must thou be a stock devoyd of pleasure , empty of every amiable treasure , nay humane sense ; and sure , if so , must then deserve exile from reasonable men . if thy own happiness thou wilt forsake , nor wilt of these my choice delights partake , needs must thou be some stone , some sapless leaf , froward as seas , or than their banks more deaf , than tops more whimsical , than hoary ice more nipping cold , and more than fools unwise . ●ut no , it cannot be , i shall prevail , nor longer thus my grief in vain bewail . whom do not courteous smiles move inwardly ? what heart can stand before a woeing eye ? what inclination is so strangely nice , whom ruby lips should not to kiss entice ? with whom don 't mirth prevail , smooth-fac'd delight ▪ whom tempt not dainties bless'd with appetite ? who if to him i say , thee 't is i chuse , so kind a love yet basely can refuse ? who can those arms , wherein he 's straitly clasp'd , ( as like the oak with clustering joy grasp'd ) break loose with unkind force ? who can refuse a beauteous female for his love that sues ? well , i have done , what 's said shall now suffice ; and sure enough is said to make thee wise . lo , for a while thy sight i will suspend , but instantly to come again intend . be no more fond ; thy self that while advise to take good warning , to beware , be wise . i leave thee thy own judge , thou from thy choice thy self may'st sentence with unerring voice . exit . joseph alone . dear soul , awaken , thou 't become the game ; against thy life is now this womans aim , swell'd with revenge . by her fierce looks appear , and wild behaviour , what thou hast to fear . she now her utmost valency assays , to fright thee from all chast and pious ways ; to cool thy zeal , for which she doth produce what to her cause may seeming strength infuse . thee sometimes fain she would with lust possess : deny'd , her note then doth in threatnings dress . one while with flatt'ry stroaks , then with constraint cruelly cha●es : alas , who can 〈…〉 ●n such uncertain conflicts , and so strong , where from our self proceeds our greatest wrong ! with what a shew of reason does she dress her lustful cause ! nor equitable less does she in her unjustest force appear , ●f we observe her with a carnal ear . alas , how piety is still opprest , and innocency of right dispossest ! the way we walk most slippery is found , where a small trip deprones us on the ground . ●ow am i baffled with uncertain things ? my heart , if crost , sinks low ; if prosperous , wings above aspiring hermon , more indeed that bears than can from humane strength proceed . this lustful eve to me her fruit commends , ●nd with fair signs my observation bends to guess the taste , whilst i its beauty view , ●ut 'tis sure death if i her end pursue : ●nd yet my flesh this danger will not see , ●hough in the taste i know a death to be . ●ur father adam so his wife believ'd ●efore his god , and his dear soul bereav'd of all its bliss . ah! by his strength if he ●hough perfect could not stand , how then shall we ●he off-spring of his fall , in wavering ways ●hat are but constant , toss'd in evil days ? ●he world's a sea , our strong desires the winds , ●he ship our flesh , the swelling sails our minds . 〈◊〉 left , we drive ; and when in straits we fall , 〈◊〉 do we then find ankors help at all : ●hen mighty waves advance , then sail our minds ; 〈◊〉 yet behold more tempests , fiercer winds . we whilst we rest pursue , but toyl acquire ; and what should quench our griefs , but feeds their 〈◊〉 when my fierce thirst to cool i do intend , enraged fires then lo my inwards rend . my carnal gust in that great sweet doth find , which yet as wormwood tasts unto my mind . the vulgar tale if true , my case then seems like theirs on bed big with nocturnal dreams , who are with night-mares , as with charms opprest , and then it seems a rock is on their breast : in which sad case , their spirits a cold sweat possess , who labour from this load to get ; they cry unheard , nor stir , for fear yet shake , till they again become as when awake . or i am like one who through surges breaks , and him t' a ship in lifes distress betakes , where whilst for help his hands upheaved be , lo , by the current he 's compell'd to sea . yet now methinks i'm like rebecca more , when she fierce esau and my father bore , where by two different natures of this pair , she was of tumults in her womb aware . ay me , what strong commotions , what a fray afflicts my mind ! i feel the thing i say . but what 's more strange ? of one behold now two ▪ mortally bent each other to subdue : this is the fruit of soul-beguiling sin . i fear not forrain , but strong powers within ; my bosome breeds the jar , the field 's my heart , where two in battle each the other thwart . to hate sins ways , the law instructs my mind , yet in my members sin possest i find . i in the spirit upright paths would tread , but by the flesh in ways perverse am led . ● am in health , and sick , safe and forlorn ; ● live and dye , am buried and new-born ; ●y zeal is hot , sometimes than frost more ●old ▪ now i 'm afraid , and then again as ●old . ● burn and freeze , am blith and sad of mind ; i stand , and down i fall ; i loose and find . provok'd by youth , that which fond youth doth please i love , yet contrite tears produce my ease . what man yet ever of such wonders read ? my health is by perpetual sickness 〈◊〉 ▪ i'm chas'd though i pursue , scourg'd though i strike ▪ even my own affections i dislike . i 'm my own slave , yet my own self i fear . what works my grief , eftsoon● i count most dear ; ●y these mixt thoughts i 'm driven to and fro ; sometimes i 'm tost on high , then plung'd as low . alternately thus they disturb my rest , whilst one commends what t'other did detest . alas , what benefits a bolted dore , since that 's within which is my greatest sore ? whilst above earth sometimes i mount on wing , my gross desires me down amain do bring . now i 'm refresh'd , then with my tears agreed . now retrograde i fly , then on proceed . now joys i feel , then grief my joys offend . now towards heaven , then towards hell i bend . now i 'm a prince , then nothing straight at all . now strong i stand , then beneath thoughts i fall . now am i yea , then no ; a storm , then still ; now ebb , then flood ; nor know i mine own will ▪ ah where 's my help ? my breast cannot contain these differing powers ; where shall my soul remain , lust to escape ? what by the eye 's espy'd , and crav'd by th'flesh , by reason is deny'd . how strange a thing 〈◊〉 i ? what can express my composition in law 〈…〉 ? half i am 〈◊〉 , half m●n , half black , half white ; deform'd and 〈◊〉 ▪ and half wrong , half right . what dost 〈◊〉 do , my soul ? ●ith suppliant knee go seek thy god , in this thy 〈◊〉 go flee to him for help , th●● know'st him great and strong , and so for those that unto him belong . he is the lord of battle , and will be thy conquest ; 〈◊〉 thou 〈◊〉 thy victory . he 'll make thee 〈…〉 , and will lend thee safety , and thy life from hurt defend . onely for this thou must approach his throne of mercy , and to him address thy moan . no sin so 〈◊〉 yet with cruel might ▪ which prayer did not compel to shameful flight . prayer is our harness which our minds doth shield . that else to satans fiery darts would yeild . then i begin : great god , my strength , my aid , grant i may stand this conflict undismay'd ; give me the conquest , let successful speed crown my weak 〈◊〉 , thou saviour in our need . o let not lustful flames , desires unchast , whereby so oft thy stamp's in us defac'd , prevail a jot , but , father , 〈…〉 me , a conscience pure to offer unto thee . in myry pits , behold , confounded i am come , where almost overwhelm'd i lye ; where , lord , i find no standing for my feet , thou must send help , or i my 〈◊〉 meet . alas , how frail is man , whose holyest works are but vile rags , where ugly evil lurks ? his highest sanctity's a withered leaf , and even vile beyond his own belief . his mind 's whole frame through his whole course of life , with evil times as with the stream doth drive in this worlds sea , with various blasts ●here 〈◊〉 , and here , lord , if thou help'st not , he is lost . my feet in slippery places now abide , with my own lusts i 'm storm'd on every side ; all hands they break , they to rebellion run ; lord , thy restraining grace , or i 'm undone . and thy directing spirit give thou me , ease thou my groans , support my feeble knee ; defend thy child that trusts in thee from shame , salvation give , and glorifie thy name . distil thy doctrine like a gentle showr into my narrow breast , there comforts powr . drench with thy living streams my thirsting mind , and of thy right-hand-pleasures let me find that measure in my soul , that may exile thence sinful joys , as savourless and vile . in times of old thy goodness thou hast shown to me , whom thou adopted'st for thine own ; o then thine own defend , teach me to fight against my passions , which in sin delight . these are but strangers in my soul , and she that takes their part , a stranger unto thee . on me o let them not gain any ground , but their attempt do thou with shame confound . i beg no worldly power , nor wealth do crave , or regent thrones , nor monuments would have rais'd to my name ; nor pray i for great state , which fame or humane glory might create . this onely thing i wish i might obtain , that of my heart a conquest i might gain at this sad hour . if i 'm but safe within , all outward force shall never make me sin . then cheer thee , soul , god bows to thy complaint a willing ear ; i feel his loves constraint rejoycing me : in tears , methinks , my song i now can make ; at weakest i am strong . o my dear soul , the riches of that grace observe which fills thy heart : thy saviours face go meet , behold thy god doth now begin to knock at thy hearts door , haste , let him in . what means proud lust to tempt my pure desire ? i in my soul possess a better fire , a holier spirit , a more cogent power , which liberally god in my breast doth shower . the new tunn'd must , before it vent obtains , strong groans ejects , as if opprest with pains in the strait vessel , wherein bridled long , the bands at last it bursts , and then too strong , the staves asunder rends , thence with uproar , as with light feathers , in free air doth soar . thus with mans mind it is , now prone it lyes dishearten'd , then encouraged doth rise , so exercis'd , until the field it gains , and by gods hand firm victory obtains , until immortal powers it can withstand , and as it's self , so all the world command . well , what remains ? shall this perswade my mind , because my lady is to me inclin'd ? shall her mad love enflame me with delight ? or not much rather from such love affright ? for , how detestable it is when wives do sell themselves to lead lascivious lives ? when with unbridled lust the upright mind , themselves they tempt to deeds of bruitish kind ? those monsters with their eloquence impure , prompted by lust , even men themselves allure ; assault the chast , and that from them request , which ( though desir'd ) should never be exprest . ay me , how have these things afflicted me ! from this vile woman i could ne'r be free : for when my lord still absent was from home , i could not go where she 'd not likewise come . where then in lustful rhetorick she dresses her lawless love , or that by signs expresses , such as her eyes can yield , or breasts expos'd , when to adultery she is most dispos'd . o with what art she sounds my tender mind , whether or no it be as hers inclin'd ! sometimes my hand she kisses , then she woes with fervent looks , nor know i what she does . but who can love , nay , who will not detest that suit first vile ▪ and then by them exprest who should be woe'd , and in whose breasts should dwell , that modest grace which doth in them excel . 't is monstrous if it does not , since we see of this by nature they possessors be ; and since a want hereof doth in the vile constrain their love affrighted to recoil . the most lascivious of their lust yet gain do make , and gold and lordly gifts obtain ; but me this woman gives no rest at all , her body prostitutes , and gifts withal . the profligatest wretch with lustful ●ires although he burns in his deprav'd desires , will yet pull in his flames at such a time when lustful wives do court him to that crime . ah in my breast sha'nt i then horrour feel , with her , who her lords bed defiles , to deal ? to have to do with her , who would constrain me to submission to her lustful pain ? sure modesty is womens chiefest grace , a lowly eye , an humble bashful face , even then that blushes with a conscious red , when , though of marriage , ought to her is said . nor do i think is any man more vile than he who doth the nuptial bed defile . so he his neighbours heritage deceives , and stones unknown upon his building heaves . o thou luxurious flesh , shall now thy flame deprive my soul of its most peaceful frame , of all its present ease , and sacred rest ? o no , thy valency , lo , is supprest , thy fire extinct , thy chains shook off , and broke , thy embers are now ashes , flames but smoak ; thy itch is cool'd , nor hast thou power more ; i 'm now another creature than before . o hater of heavens rest , the souls disease , friend to luxurious pleasures , to base ease , to gormandizing lust , to deeds of night , to all excess of sensual delight , on me why fly'st thou with thy big discourse ? i am above thy menaces or force ; in spight of thee henceforward thou shalt stand devoted unto my more strong command . for vain shall be thy charms , and vain thy force ; chuse either , thou in both shalt have the worse . to god i have my soul in prayer desolv'd , since which i find my mind far more resolv'd in holy ways ; and now a covenant i with my self have made , no more to grant the least complyance unto leprous sin , however formidably she steps in . first with my eyes this bargain i have made , that my heart by them should not be betray'd , nor that they should a fatal glance convey upon a woman in a lustful way . my curious ear i have severely charg'd , no more attentively to be ●nlarg'd to soul-invading words ; and to my hands , to keep from violence i have heap'd commands . then in my soul this charge i have infus'd , never by any means to be seduc'd . to lust in my desires bounds i have set , lest they should fall within this womans net . my rolling tongue i 've threatned to take heed , that from it no licentious words proceed . and lastly , i a watch have set to keep my thoughts both waking and in dreams asleep . well , now my armour 's on , wherewith i know all opposition i shall overthrow . my helm is gods salvation , faith my shield , my sword 's his word ; and thus i take the field . though now my lady come ▪ arm'd i' th' defence of more encroaching or smooth eloquence than the most oylie tongues of whores yet knew , my yeilding yet should not for this ensue . although she now were here , and so to try my mind , or cloak her crime , should raise a cry , i would despise as well her love , as spight , and stand unmov'd , or take a speedy flight . although her curious limbs she now should show , fair as the morning , white as new-fal● snow ; her ivory breasts though she should open lay , and all her nakedness to me display ; though richest presents she should offer me , wherewith the covetous beguiled be ; i 'd all alike despise , and be aware from falling by them in her fatal snare . if at my feet she fell , i would not fear , but soon if i could not step over her , i 'd trample on her body , then with flight make my escape , and get me out of sight . or with her arm if she to force me stand , should hold my cloak , i 'd leave it in her hand , then if she should eject a clam'rous cry , if needs i must , then out of dores i 'd fly . sephyra . lo here i come again , now i shall see whether thou art of men or beasts that be sprung from obdurate rocks , now know shall i whether or no thou from thy bliss wilt fly . come then celestial soul , beauties renown , my hearts desire , my joy , my glories crown , my whole repose , my comfort , onely rest , my love and pleasure wherein i am blest . wisdom's residance , where best things resort , breath of my sighs , and my life 's chief support , my flame 's original , my bosomes key , long who art woe'd , yet cann't entreated be : i warn thee by the favours thou didst find , from me , by my strong fires , by thy great mind , yet humble soul , by my tormenting smart , by thy soft nature , by my wounded heart , by thy large gifts , by a distressed's prayer , by my desires , by thy surprising air , by my affliction , thy professed truth , vouchsafe compassion on my tender youth ; pity these cheeks from whence their blush is fled , on which a flowing stream of tears are shed , and this sad mind repleat with heavy cheer , that bears thee onely love and awful fear . pity , i pray thee , my blood-drinking groans , my low estate , my heart-consuming moans , and some refreshment to a lover give , without thy favour that no hour can live . help my distress , i can no longer be delay'd ; my grave extends its jaws for me , my feet draw near to death : at last relent , set free my captive soul with sorrow spent . thou seest my woe from my quick-rising tears , from blubber'd cheeks , from looks all pale with fears . and thou may'st see my wounded heart now pant ; but can'st thou see these , yet no pity grant ? o boy , can'st thou despise the conqu'ring charms of my fair body , of my naked arms ? can'st thou refuse to mitigate my pain ? but woe is me , my sighs are all in vain . i see i cannot thy fierce temper please . as like a rock amidst enraged seas , unmov'd thou art . o unrelenting stone , i 'm whether mild or fierce , to thee all one . but if 't be so , i by osiris swear , by the great cat whom we a god revere , nay by the goat , the awful crocodile , and by the seven streams of sacred nile ; by iris , seraphis , and what else more in egypt we as powerful gods adore ; i swear by my own soul , by egypts head , or thou art this day mine , or with the dead . upon this day depends our end of strife , or of my lust , or thy beloved life : howe're with me it goes , or i must flow this day in pleasures , or in torturing woe . observe my words , without all doubt on thee i 'll be reveng'd , or fraud shall lack in me . but wherefore rave i ? joseph cann't deny , no , 't is my pulse he onely first would try . he till the last contains his young desire . wood that 's yet green , will not at first take fire ; but when that wood doth once receive the same , no piece so burneth with that solid flame . well , is it this , my dear , thou dost contrive ? must first my passions to excess arrive ? o dally then no more ; that minute 's come , which will denounce , before it ends , my doom . thou therefore the necessity behold , which in it so much danger doth infold . this is the utmost push , the last assay , which must conclude this so important day . although a monster sprung from woods you were , fed with the milk of lyoness or bear ; although a snake from craggy cliffs you came , yet sure my sighs would thy fierce nature ●ame . then come , nor more my tender touch deny . jos . hold , think it not . seph . you must . jos . i 'll rather dye . sep. now joseph . jo. be asham'd . sep. ah might i ! jo. still ? seph . prithee embrace me , boy . jos . who i ? i will — seph . and yet thou shalt not go . jos . how then , i pray ? seph . here thou shalt tarry , i have more to say . jos . no madam , 't is enough , and all in vain . seph . but friend , i hold thee , i 'll thy flight restrain . jos . de' e sport ? seph . come here . jos . my mantle tears , let go . seph . come here , i say . jos . no. seph . but i 'll make thee know thou shalt , and love me too , ere i have done . jos . since it must be , then take my cloak ; i 'm gone to make my best escape . seph . this thou shalt rue . jor , zepho , thinna , gos , all ▪ all pursue the wretch , 't is highest time ; my name 's the aim , i here endure unsufferable shame . jos . good god , what impudence ! how will this end ? seph . haste , haste , your lady from a rape defend ; a trayt'rous villain , brought from hebrons soyl , upon me runs , my body to defile . his violence a● quickly , quickly tame ; the slave is full of lust , and void of shame . joseph . me , what anointed fraud ! hark , hark , i hear pursuing feet through all the house that bear sure death . ah woe is me , what pur●ue cryes . now shall this woman cloak her guile with lyes , and make a sad complaint , me to accuse of that which she against my self did use . the cloak i left her , when from her i brake , shall for her fraud no small advantage make . my god , what help ? what safety then have i ? alas ! i know not which way i shall fly . the changes of these lower things , behold , they but what 's smoak and empty wind infold , as like a bubble now appearing fair , which in a 〈◊〉 dissolves in humid air . earths greatest dignities and chiefest good are like the flowing and the ebbing flood . in splendid honour i this day did swell , and now from thence am hurl'd as low as hell. though guiltless now a shameful fall i bear , uncertain what must be my future share . ah me , on what , on what shall i resolve ? how in my breast shall i my case revolve ? shall i with base subjection , like a slave , her guilt my guilt confess , and pardon crave ? sure no , if i till now have lust deny'd , in that good mind i 'll to the end abide . how then ? shall i unto the court repair , and there unto my lord the truth declare ? o no , that house with happy peace that 's blest , may not be griev'd for my desired rest . well , but what then ? shall i my self betake within , and there to each relation make of all that 's pass'd ? nor that , 't is not done well , the crimes of ladies to their slaves to tell . what then ? shall i the countrey fly with speed ? as guilty , fly ? that were a shameful deed . 't is better patiently the worst to bear ; for flyers ever guilty we declare . besides , when slaves presume to run away , for that they with their backs or necks must pay . what then shall i conclude ? high time 't is now : resolve then this , my soul , not hence to go . then be it so ; i 'll wait here what may be by gods decree selected out for me . to him i pray'd , through him my fight renew'd ; with him stood firm , and by him lust subdu'd . from him the rest i 'll wait , and laugh at shame . what should he fear , that trusts upon his name ? now i return to give due thanks to thee , great god , that from my self hast rescu'd me . although vain beauty did assault my eyes , thou helpedst me its witchraft to despise . my feet from shameful fall preserv'd thou hast ; my soul from ruine when with lust opprest . be thine the praise ; i 'll in thy name delight , so well who hast instructed me to fight in thy dear cause . towards thee i aspire with longing soul , thou end of my desire . henceforward my endeavours i will bend in thy unspotted ways my days to spend . then shall my ways be in thy eyes upright , when thou shalt aid me by thy spirits might . the concluding dayry-emblem ▪ discovering the mystery and nature ▪ of this religious self-conflict . this churn behold without and inwardly , as with thy bodies , so the spirits eye ; and thus whilst thou reflectest on this thing , instructing matter it to thee shall bring . without 't is still , within is uproar loud , like hollow drums , exciting battle proud , when now two armies in a champain large , each others force prepared stand to charge . the tumults cause is from two differing things , each other charging with enforced flings , within the vessel . the insipid stream flows in the fat amongst the thicke● cream . hence the fray rises , where these each would smother ; now one gets uppermost , and then the other . the cream's now under , then the tastless whay , holding in doubt whose the victorious day at length shall be ; till after tedious fight , the well-wrought cream doth by degrees unite ; and now of hue become like tryed gold , as in prevailing hands the palm doth hold . but though it floats above , it must abide the dabblings of the whay on every side . until a higher hand doth down convey that wherewithal it bears it thence away . then in pure water throughly cleanseth it , preserves with salt , and into vessels ●it ●ncludes , and lastly crowns . where this regard , who overcomes so shall obtain reward . he who this discord 'twixt the cream and whay , with profit now desires to overlay , by an approved limbeck let him bring a noble matter from this trifling thing . the vessel here is man , therein the broyl presents the war 'twixt thoughts both good and vile . the cream's the spirit ; whay doth lust intend . with restless spight each other these offend . awake , dull saint , learn what 's within thy heart : the spirit 's not alone , nor th'flesh apart : their powers are mixed , as together grown ; both in thee are as interwove in one . much like the glimmering dawn , that goes before the ruddy day , which doth mans cares restore , discov'ring neither darkness , nor yet light , not day , not night alone , but day and night . or like refulgent white with negro hue , nor white nor black , but gray , betwixt the two . or like cold streams , which when to boyling thrown , is neither hot nor cold , but lukewarm grown . well , lo , the war begins , it goes to blows . each his all brings his op'nent to oppose , fill'd with fix'd hate . the flesh embattel'd draws incorrigible youth , lusts ' nslaving laws , sports void of bounds , and deeds of guilty night , as drunkenness and all obscene delight ▪ base worldly pleasures , envy , and what 's worse , lyes , treacherous fraud , and filthy tongue ▪ discourse . the spirit calmly comes , begirt with prayer , with gods pure word , with words that season'd a●● , with penitence , humility , true love , hope , conqu'ring faith , and th'innocence o' th' dove . the combat's hot , where we may safely say , it seems that flesh and spirit now display th' effects of fiercest hatred , as if so they the souls powers would straitway overthrow . until at last the strugling spirit 's found , though after many dangers , many a wound , far more divinely beautiful and bright , and more puissant than before the fight : yet not without all blemish ; since the mind that yet possesses which to lusts inclin'd , whereby in fight , since though it keeps the field , 't is oft compell'd to secret lust to yield . until the lord his hand doth down convey , and him from earth by death doth take away , translates into a throne , purges from dross , and glorifies , whereby he gains by loss . thrice happy he , ( this firmly let 's believe ) this good who through gods spirit doth perceive . thrice blessed is that soul , who in this night , this upright war upholds , maint●●ns this fight . immortal praise , a crown of great regard , prepared is for such a souls reward , yet of pure mercy ; our best works are sin ; what we enjoy doth from his grace begin , for his sons sake : the lamb for us once slain , provides , that onely they that bliss shall gain , in whom the work of grace is found begun , and to whom god aton'd is through the son. eternal power , one god in persons three , blest who art in thy self ' above things that be ; whence all things flow , with strength my mind possess , when devil , world and flesh my soul oppress : against these so instruct me to contend , that i may reach that glory in the end , which for thy saints in heaven thou dost keep , 'till in dark graves their flesh and griefs shall sleep . certain godly divines have epitomiz'd the nature of the various inclinations of man towards good and evil in this following table , which i thought good here to insert . the inclinations 1. of the carnal man , evil. i do evil , and will do it . good. i do not do good , and i will not do it . 2. of the regenerate man , evil. the evil i would not do , that do i. good. the good i would do , that do i not . 3. of the glorified man , evil. i do not evil , and i will not do it . good. i do good , and i will do it . finis . books printed for , and are to be sold by robert sollers , at the kings-arms and bible in st. paul's church-yard . sancti ignatii martyris epistolae genuinae , ●x bibliothecâ florentinâ . adduntur s. ignatii epistolae , quales vulgô circumferuntur . ad haec s. barnabae epistola accessit universis translatio vetus . edidit & notas addidit isaacus vossius , 4o. johannis swammerdami amstelredamensis , m. d. miraculum naturae , sive vteri muliebri fabrica , notis in d. joh. van horne prodromum illustrata ; & tabulis à clarissimis expertissimisqu● viris cum ipso archetypo colatis adumbrata . adjecta est nova methodus , cavitates corporis ita praeparari , ut suam semper genuinam faciem servent ; ad illustriss . regiam societatem londinensem figuris , ante hac erosis , jam accuratissimè exsculptis , 8o. a discourse concerning the beauty of holiness , by the author of the duty of man , &c. 8o. rome a la mode ; or , the true sentiments of the court and cardinals there , concerning religion and the gospel ; as they are delivered by cardinal palavicini , in his history of the council of trent , 8o. syncrisis ; or , the most natural and easie method of learning latine , by comparing it with english . illustrated in fourteen copper-plates ; with the rude translation opposite for the exercise of those that begin to make latine . by e. coles , school-master , 8o. cocker's arithmetick ; being a plain and familiar method suitable to the meanest capacity , for the full understanding of that incomparable art , 12o. urania revived : or , the muses spring-garden , adorn'd with many sententious dysticks & poems . by e. cocker 4o. a short treatise of the combinations , elections , permutations and composition of quantities . illustrated by several examples ; with a new speculation of the differences of the powers of numbers . by tho. strode gent. 4o. two small treatises : the first , a farther essay towards the history of this present fever , with its two ●●●ducts , the morbus cholera and the gripes ; wherein are proposed some effectual methods for the cure thereof . the second , a medico-philosophical analogy betwixt vegetable and animal juices . both humbly offered to the consideration of the colledge of physicians , by w. simpson , doctor in physick , 12o. the life of herod the great ; wherein his inhumane cruelties are briefly , but accurately , related : with an account of his fatal and miserable end , 4o. royal loves : or , the unhappy prince : a novel . finis . notes, typically marginal, from the original text notes for div a31368-e170 * it is remarkable , that among the latter pensioners in holland , the heer catts onely dyed in peace upon his bed. the burning bush not consumed wherein (either vnder all deepe sense of wrath; or hardnesse of heart, one may iudge, whether he be the childe of god, or not, &c. chiefly receyuing satisfaction concerning the sinne against the holy ghost. perused by i.d. and diuers other diuines. 1616 approx. 228 kb of xml-encoded text transcribed from 97 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2009-10 (eebo-tcp phase 1). a02762 stc 12891 estc s103842 99839587 99839587 4021 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a02762) transcribed from: (early english books online ; image set 4021) images scanned from microfilm: (early english books, 1475-1640 ; 961:08) the burning bush not consumed wherein (either vnder all deepe sense of wrath; or hardnesse of heart, one may iudge, whether he be the childe of god, or not, &c. chiefly receyuing satisfaction concerning the sinne against the holy ghost. perused by i.d. and diuers other diuines. hart, john, d.d. dyke, jeremiah, 1584-1639, attributed name. [28], 158, [6] p. printed by t[homas] c[reede] and b[ernard] a[lsop] for roger iackson, and are to be solde at his shoppe in fleet-streete, ouer against the great conduite, london : 1616. editor's dedication signed "i. hart" = john hart. i.d. = jeremiah dyke?. a dialogue between a minister and a scholar. printers' names from stc. "a prayer for the distressed", m6-8. running title reads: a discouery of the child of god, vnder all sense of seeming wrath. the title page is a cancel. variant: title page is conjugate; comma after "bush"; line 11 reads ".. ond diners [sic] other diuines.". reproduction of the original in the henry e. huntington library and art gallery. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an 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text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng spiritual life -modern period, 1500-. 2008-07 tcp assigned for keying and markup 2008-09 spi global keyed and coded from proquest page images 2008-10 john pas sampled and proofread 2008-10 john pas text and markup reviewed and edited 2009-02 pfs batch review (qc) and xml conversion the bvrning bvsh , not consvmed wherein ( eyther vnder all deepe sense of wrath ; or hardnesse of heart , one may iudge , whether he be the childe of god , or not , &c. chiefly receyuing satisfaction concerning the sinne against the holy ghost . perused by i. d. ond diuers other diuines . iudge nothing before the time . secret things belong vnto god. 1. thess . 5.9 . for god hath not appointed vs to wrath , but to obtaine saluation by our lord iesus christ , who died for vs , that whether we wake or sleep , we should liue together with him . london , printed by t. c. and b. a. for roger iackson , and are to be solde at his shoppe in fleet-streete , ouer against the great conduite . 1616. to the right worshipfvll , m. william tothil , and m. francis drake , esquiers , iustices of the peace , &c. and to the no lesse religious and vertuous gentlewomen , mrs. katherine tothil , and mrs. ioan drake , their wiues , the increase and perpetuitie of all happinesse , &c. right worshipfull , as my wandering thoughtes were musing which way i might best acknowledge with perpetuall thankes , that duetie which my best loue oweth vnto your many vndeser-ued by-past kindenesses : this little booke ( then readie for the presse , ) did steppe foorth , proffering so to accomplish my desire , as that nothing ( saue timelesse time in the generall dissolution ) should bee able quite to blotte out , and deface the memory of this my wish : which since it hath nowe so faithfully performed , i beseeche you to accept thereof : that like vnto philips little boy ) it may put you in minde , not onely that there is a terrible endlesse wrath prepared for wilfull , finall , impenitent sinners : but also that ( if need bee ) it may helpe you how to shunne the same . gladly it would haue singled foorth some one of you , but that the strict bonds both of nature and grace , which in loue hath so vnited you ( as though you had but one soule ) did strictly forbid the same : wishing me rather , that ( since such a fast gordian knotte had alreadie tyed your affections ) i should likewise doe my best to vnite you in a peece of paper : not that thereby i should any thing adde vnto your happinesse : ( whose cuppe already runneth ouer with a plentifull measure , pressing downe of all blessings ) but that thereby i might shewe , how farre my fainte and weake wishes extend : that as already vppon earth , god hath buylt you a sure house vppon a rocke , so also that you would endeauour to buylde your selues vppon the rocke christ iesvs : that at last when ( at the all-shaking voyce of the arch-angell , and trumpet of god , sounding ) downe-rayning fire with floods of horrors , blowne with the tempestuous whyrlewinde of indignation , shall ouerwhelme the wicked , and seeme to dossolue the whole frame of nature : you ( like his doues ) may finde a sure shelter in the holes of this rocke , vntill ( iudgement finished , ) with all saintes , you may mount with him , to possesse for euer those infinite vnspeakeable ioyes , the greatnesse whereof can not bee knowne , vntill possessed . yours in duty , much and euer bound , i. hart . to all those who either ( for the present ) thunder-beaten with the terror of the wrath of god , mourne in secret , vnder any sense of the same , or feele hardnes of heart , much peace , comfort , softnesse , and speedy deliuerance . deare soules . though i knowe assuredly that the plodding thoughts of both sortes of you , to whom i now write , vseth for the most part to be rapt vp ; the one , with the imagination of wraths all-ouerturning deluge which you feare , presently to precipitate you , ( as i thinke ) in the eternall neuer dying furnace of all-deuouring flames : the other , with seeming substantiall thoughts ( grounded vpon former and present stony impenitent effects ) imagining your selues to be as sure of reprobation , as thogh already ( assured by some angel of the decree ) caines marke had sealed you on the forehead , as sheep to the slaughter : which now so transporteth your hopelesse soules beyond all limits of moderation , that you can lende your eares to heare no voyce , which soundeth not of desperation , because eyther you thinke it is too late , or in vaine , to vse the meanes : or that wraths ouerpressing load so keepeth you down in the flouds of sorrowes , that you are not able to looke vp . yet could i not chuse but send vnto your view this little treatise , which by ( gods prouidēce cōming into my hands ) onely for your sakes , did now see the light : wishing , that though ( of all others ) i was least able to comfort you ; yet , that therin you might finde a word in due time : which i know you shall , if you bannish carnall reason , sense , curiositie in prying into gods decree before you vse the meanes ; and that fast rooted naturall popery of the soule , which euer desireth to finde somewhat in nature , some sense , some feeling , some goodnes , wherewith to be worthy in some sort , to lay holde of christ . i should exceede the limites of a short epistle ( if i were able ) to reckon vp the free proclamations of the booke of god ; in all which , christ in the act of apprehending him , tyeth you vnto no condition , but freely to take and lay hold . it may be , you will obiect , that he calleth onely the weary and laden , and so you say you are not : but to leaue that question , whether you bee laden or not , and who must be iudge , ( since for the most part in temptation you belie your selues ) who knoweth not that christ in that place rather incourageth such to come , then precisely sheweth , that onely those who feele such a burden , must , and can come and lay holde . o that you were not thus iniurious to the peace of your soules , so much to relye vpon sense and feeling , so much debasing the strength and glorie of faith , which many times without sense ( and beyond all reason ) apprehendeth christ : thus offering violence vnto his kingdome : who thus apprehended , there followeth the spirit of mourning , and compassion , feeling , and other graces . i wonder if the diuell can once fasten this temptation vpon you , that you must haue such and such a measure of faith , feeling , and repentance , to lay holde of christ , what measure his vnmeasurable subtilty wil be contented with . sure i am , if he may be vmpire , you may be dissolued in teares and despaire , before he say hoe . your strongest let in laying hold of christ ( as may be seene by most of all your obiections ) ariseth from your prying into the decree of god , to be assured of your election : which because you cannot finde , ( iudging of your selues , according to your former actions , & thinking god like vnto you ) you conclude all is in vaine , you knowe you are reprobates : there is no hope : so entertaining all threatnings ; and reiecting the promises . of which pretended knowledge , if you should be examined by god ( as adam was ) whence thus you knowe your selues to be naked reprobates ? i imagine your answere ( with his ) must needes bee , that sathan hath deceyued and deluded you so to thinke . and indeed the truth is , that the most part of you looke too much at the decree of god ; your measure of sense and feeling , desiring the assurance of saluation , as it were , at your first entrie into christianity : which is the glorious price and crowne , wayting for you at the end of the race : if you so runne that you may obtaine . i knowe you would thinke him an vnreasonable souldier , who should desire to bee a colonnell or a generall the first yeare , which is not obtained without long seruice , great valour , much watching , wayting , and often hazard of life : and that your seruant would much displease you , in demanding his yeeres wages before he had done a weekes worke . iust so is your case , when at first you would bee assured of your election and saluation , before you haue done a quarter or half your work ; ( nay somtimes scarse begun the same ) chiefly whē you refuse the way of life , which is , to walke in the meanes , whereby onely wee attaine the assurance of saluation . it may bee you thinke mee a miserable comforter , thus rather to crosse you , then powre balme into your wounds , or bewaile your hardnesse of heart : but would to god you were not more iniurious then i , in robbing your selues of the strong tower of your saluation : i meane , of the way to lay holde on christ for your life : for indeede so doe i pittie all of you , that if my soule were able , and could dissolue it selfe in teares for you , your sorrowes would haue an ende : since i know , such and so great is the insupportable terrour of gods wrath , chiefly , if hee ( leading the maine battell of his forces ) fight against you , as ieremie speaketh ) in anger , in wrath , and in great indignation , that there is no creature but must sinke vnder the same : but it is the conclusions some of you draw from thence , which i ayme at , and would willingly cut downe by the roote : viz : i feele no faith , therefore i haue none : i neuer had faith , therefore i shall neuer haue any : my former actions haue bene hypocriticall , therefore i am damned : my feeling is lost , therefore i shall neuer haue it againe : i neuer had feeling or sense of gods loue , therefore i shall neuer haue any : god is angry , therefore hee will neuer be appeased : the sunne shineth not , therefore it will neuer shine : it is night , therefore it will neuer bee day : the heart was neuer moued , therefore it shall , and neuer can bee mooued : i haue thus , and thus long heard the word , and it hath not renued nor moued mee no more then a stone , therefore it shall and cannot , for such a heart is immoueable : i am dead in sinne , therefore i can neuer be aliue : god is gone , therefore hee will neuer come againe : the meanes harden mee more and more , therefore i will neuer heare no more : i cannot bring my he●●● in temper to ioyne with my voyce in prayer , the 〈◊〉 it is vaine to bring words vnto god , offering outward submissiue obedience : i cannot pay vnto one ten thousand pounds which i owe him , therfore i will pay him neuer a penny : i cannot doe all i should , therefore i will doe nothing : god neuer loued mee , therefore hee will neuer loue mee : i cannot repent , nor euer could , therefore i neither can nor shall : god in the terror of wrath appeareth my enemy , therefore hee will neuer haue mercie , &c : with a number the like absurdities , the very naming whereof , may bee more then confutation sufficient to any reasonable creature not infected with the like follie . but speake now ( though i graunt vnto you all your grounds , many of which for the most parte , are false lyes ) why may not you hope to escape , as well as others before you ? who deliuered dauid , iob , ioseph , moses , damell , &c. from daungers , terrors of soule , the deuill , imprisonment , drowning , and lyons den ? but you say , that you are in the furnace of his wrath . and why ( with the three children ) may you not bee deliuered from this fiery furnace ? god is the same still ( who as the prophet speaketh ) euen in wrath remembers mercie : therefore why may not your bush burne , or ( at least ) seeme to burne with fire , yet not be consumed : since his mercies are ouer all his works ? hee onely knowing what he hath decreed . and you , who are ( for the present ) bound vp in hardnesse of heart , in the name of god i beseech you , let neuer this voyce of desperation come from you againe : ( all is in vaine , there remaineth no hope : ) what , is it possible , no hope ? is god in heauen , who is wonderfull in all his works ? and doth abundantly aboue all that wee are able to thinke or speake ? and so long dare any little worme or piece of clay , ( a little moate ) nay not so much , in regard of him , who is all in all , to say there is no hope ? oh! there remaneth alwaies hope so long as we breath . for you knowe as the apostle speaketh : hope that is seene is no hope : for how can a man hope for that which he seeth ? so that hope aboue hope , is hope indeede . o hope still to speed as well as any hard-hearted who euer were called , as all haue beene before calling . when then after effectuall calling , you looke vpon dauids secure sleepe , and salomons strange hard-hearted declining from the wayes of god , with the wonderfull and hard-harted impietie of manasseh , and nebuchadnezzar , before calling : and the exceeding mercies of god vnto them : and diuers in our age , with ( the good thiefe ) called home at the last houre : o learne to haue a good conceit of god. it was you know , the first thing that encouraged the prodigall sonne to come home vnto his father , because he had a good conceit of him . therefore , thinke you with him , the heauenly father hath receiued such and such exceeding sinners into mercie . though i haue run ryot , & straied , yet haue i not gon so farre as they , or if i haue , yet i will submit my selfe vnto him , it may bee , hee will also be mercifull vnto mee . but what shall i say ? it is god who must perswade iaphet to dwell in the tents of sem. it is hee who must cast downe , perswade , inlighten , drawe , instruct , teach , conuert , and inlarge our hearts , that wee may bee lifted vp , consent , see , come , vnderstand , bee taught , conuerted , and runne the wayes of his commandements , which that he would hasten in his own good time to doe , my fainte , fewe , colde , and weake petitions shall euer ( to my power ) beg for you . onely now ( for conclusion ) my earnest request vnto you is , that since it is the custom of most of you , either in reading the scriptures , or anie other good booke ) to reade vntil you find somewhat ( in your iudgement ) against you , and then close the booke suddenly , as though nothing there did belong vnto you ; that you would not so vse this little ensuing treatise : but rather before you censure , to reade it quite through : reiecting whatsoeuer herein you find contrary either to the word , or experience of the faithfull : which if you shall doe , you shall bind me more then euer to remaine , yours in the all-sufficent , not-changing , wonderfull , emanvel . i. h. the booke to the reader , chiefly if thou be a nicodemite . thy thoughts i know will straight inquire my fathers name with great desire : who if he please thee not , why then . the lines are rude , and nought the penne : but know thou must thy minde appease ; for though thou aske , i cannot ease thy heart : therefore be thou content to feede on that which god hath sent . and if i iumpe not with thy mind , call me not therefore now vnkind , who proffer thus to ease thy load of sorrow 's on my shoulders broad : and if my lines seeme strange and new , remember how a learned lew did wander , when christ would him gaine , how any could be borne againe . therefore though thou canst not conceiue these things , yet let me pray thee leaue , to say therefore no such things are , which doe surmount thy reason farre : but rather like a little child , who is not with such thoughts defil'd , be thou content to passe that way christ vs commaunds , though sense say nay ; and pray ( though now thy eyes be blind ) him to enlighten yet thy mind and sight , that thou mayest clear'ly see , things yet not thought or knowne of thee ; that with that mountaine-seeing man , heau'ns chariots thou may'st see and scan , and so confesse with others moe , thus long , what blindnes kept thee so . but if thou be of gentle kind , with sorrow's tam'd , and now not blind , my sute is , though i stray and erre , ( as mortals ) yet thou would'st deferre thy censure , to peruse me quite , when , though i seeme not full perfite , beleeue no more then doth agree with sacred lore and veritie . then this my paines shall counteruaile , if on my shame thou cast a vaile . to the right worshipfull , maister william tothil esquire , &c. son . in peace men vse for to prouide for warre , best pylots doe waite for ensuing storm 's ; yea , euen this wisedome is in sillie worm's ( who though from reasons reach they stray so farre , ) in summer still for winter to prepare , so though your sunne , sir , now doe shine so cleare , that storm 's appeare not either farre or neare ; yet since experience hath found it so rare , to haue two heau'ns and in them both a stare : long time without some crossing gloom tonight ; when wraths heart gnawing fear's shall dim the sight of former grace , filling the minde with care. though still i wish your mind free from such fear's : let this yet neere ( if need be ) stanch such teares . to the right worshipfull , mistris katherine tothil , worthy of all respect . son . heau'n-shaking wrath , pour'd out like flaming fire , bending the rockes , tearing the hils asunder , tossing the earth , and all things bringing vnder : who would not from the same in haste retire ? me thinkes i quake whil'st i the same admire ; no wonder then such wet their couch with teares , who but in part conceiue these horride fear 's , not knowing where to shrowd them from his ire . a fortresse strong i know you wish to gaine , whence sinne and satan you may both defie : looke then in this where you your state may trie , freeing your selfe from feare of endlesse paine : much could i wish , but all must rest in this , that euery thing may serue t' augment your blisse . to the right worshipfull , maister francis drake esquire , &c. son . if one deuill loos'd so tortur-tosse the minde , if princes ire so vexe with thousand cares : if crosses here , so fill men with despaires : if so with tooth-ach , stone gowt , they are pin'd , if here sterne conscience gnawing worme so grind , what sorrowes then in wraths infernall caues , with matchlesse might shall wound all satans slaues ? to blacknes , darknes , endlesse woe confi'd ? more , o! but when great iudgements voice shall sound that last retreat , neuer to meete againe . me think's i heare what shout 's , what shrick's in vaine they bellow forth , to see the saints so crown'd , amongst the best , sir , this shall be your crowne , to mount with these , when those shall be cast downe . to the right worshipfull , mistris ioane drake , worthy with the worthiest . son . whilst thoughts of flam's & not consuming fire ( where tortur'd soul's howle , yel , crie , neuer die ) inflam'd with breath of iah's deuouring ire , ( that rents the rockes , and makes the mountaines flie ) did wound with feares my soule , yet you on hie , with eagles wings i wish'd might mount away : within the vaile ( at last ) to dwell for aye : such gnashing , lashing , howling , nere to trie , whil'st sunne-shine light your face doth yet array , and bridegroomes comming hath not shut the gate , that restlesse cries , ( which neuer came too late , ) might tempests stay , force heauen , and make you way . and ( if you will beleeue me ) heere i vow , my censer alwayes shall keepe wrath from you . to the booke . son . hence , hence smal booke , thy foote steps see thou bend vnto all such whom sathan luls asleepe , knocke hard rowze vp , tell them the day doth peepe then vnto those whose hearts all sorrowes rend : that wraths deluge hath measure , time and end , tell them , and that though sterne deuouring ire , like thunders lightning seeme to set a fire , their torturd soules , yet wish them but attend a while , vntill cloud-vanishde sunshine light appeare with ioy to giue their foes the foile , meane while their wounds bind vp with ba●●me and oyle wait still , stay teares and feares with all thy might . and if for all this , yet thou canst not please them , weepe still with them , for this perhaps may ease them . a table of the contents and summe of this booke . 1 proofes that there is a god , pag. 6. 2 proofes that the scriptures are the word of god. 10 3 definition of god. 13 4 the obiect of his iustice and mercy , ibidem . 5 the causes of the proceeding of the wrath of god 14 6 how god is saide to be angrie . 16 7 how to discerne when wrath is at hand . 19 8 how god bringeth about his wrath . ibidem . 9 that hardnes of heart ( though the meanes both past and present , haue not beene effectuall ) cannot argue reprobation . 21 10 signes of temptation . 25 11 the conditions of such who are , and who are not vnder wrath , described . 27 12 who they are who feele wrath , and yet are far from the same . 27 13 the seuerall conditions of his estate . 28 14 what a troubled soule in this estate tossed with diuers tempests of wrath , must doe . 29 15 who they are , who haue not a deepe sense of wrath , and yet are farre from wrath . 29 16 the seuerall conditions of this estate . 30 17 how to know whether in hardnesse of heart , we are vnder wrath or not . 32 18 comforts for such , who are not able to serue god , as they thinke , in spirit and truth . 33 19 why god at first will not be found in the meanes . 35 20 who they are who feele no wrath , and yet remaine vnder the wrath of god. 36 21 the seuerall conditions of this estate . 37 22 how farre a professor maybee vnder this wrath . 38 23 description of a sauing knowledge . 43 24 how to know whether or not christ hath beene laid hold vpon . 45 25 triall of true sorrow . 47 26 the triall of spirituall desires . 49 27 trials whether or not one hath had feeling . 51 28 difference of restrayning and renuing vertue of the holy spirit . 52 29 comforts in this estate vnder hardnes of heart . 53 30 essentiall markes of the renuing spirit . 54 31 who they be , who feeling wrath , shall perish in the same . 55 32 what sense reprobates haue being wakened with horror . 56 33 degrees how this horror commeth vnto them . 58 34 difference betwixt the elect and them in the sense of wrath . ibid. 35 behauiour of the childe of god vnder the sense of wrath . 59 36 how neere the child of god may come vnto the wicked , in feeling of the wrath of god. 60 37 how to iudge of gods secret fauour in such an estate . 61 38 faith must not be measured by the fruits thereof , and feeling in the time of desertion . 62 39 why and how for the present , one may walke in the meanes with small or no comfort , and yet god be true in all his promises . 63 40 why nouices in christianity haue much feeling . ibid. 41 why aged christians haue lesse feeling then at first , yet stronger consolation . 65 42 why gods children so mourne for the want of feeling . 67 43 why gods children so much rely vpon feeling . 68 44 wherefore god giueth vnto his children such a measure of feeling at first . 69 45 why god delayeth to giue comfort vnto such for so long a time . 71 46 the rocke of refuge in such desertions . 73 47 a tentation rising from thence refuted . p. 75 48 how god reuealeth himselfe vnto the soule . p. 81 49 triall of rue light . p. 82 50 triall to know , whether the sight of miserie come by the right spirit . p. 83 51 consolations in hardnes of heart , one as yet not hauing perceiued a change . p. 87 52 consolations against desperation , though all ones life-time he hath had no feeling . p. 91 53 the greatest and least measure of feeling , the saints haue in this life . p. 95 54 what the disposition of the child of god is , in the least measure of feeling , either vnder terror or security . p. 96 55 why god will haue his children to feele stings of conscience , and hardnesse of heart . p. 99 56 effects of former feeling in desertion . p. 102 57 how fearefully the child of god , after effectuall calling may fall . p. 105 58 how farre the child of god may be oppressed with the sense of wrath , yet remaining in a safe estate . p. 107 59 how farre hee may stray in his affections : with the causes of this disorder . p. 109 60 degrees , how sinne groweth vpon the elect. p. 110 61 whether the child of god may fall into such grosse sinnes , as wicked men doe . p. 112 62 a discouerie of the sin against the holy ghost . p. 113 1. what it is . 2. why it is so diuersly named . 3. where the chiefe residence thereof is . 4. how there it may be iudged of . 5. his principall qualitie who committeth the same . 6. how many sorts of men may commit it . 7. definition of this apostasie . 8. why thus it is punished ? 9. by what steps it mounts to the height of all impietie . 10. how farre one chosen in the decree of god , may seeme to wade in this sinne , and yet be called backe . 11. consolation for poore soules : who imagine they committed this sinne . 63 why gods children fall into grosse sinnes like vnto wickedmen . p. 133 64 the state and disposition of the child of god , whilest he sleepeth in impenitency , with the causes thereof . p. 135 65 in this estate , the actions of the renewed and vnrenewed part . p. 138 66 how god raiseth such after their falles . p. 140 67 how god worketh in a more speciall manner , when he lifteth them vp . p. 144 68. that in some sort , the childe of god may fall into the same sinne againe after true repentance . p. 147 69. why the tempter doth thus beset gods children . p. 149 70. the meanes to withstand this temptation . p. 150 71. why god suffereth his children to fall againe and againe in the same sinne . p. 154 72. what must comfort and support the child of god , falling into the same sinne againe and againe . p. 155 a discoverie of the child of god , vnder all sense of gods most terrible seeming anger . scholler . i reioyce sir now at length in so good a time to meete with you , whom i haue of a long season so earnestly desired to conferre with : because of some doubts which doe much disquiet me . minister . so doe i also reioyce sir to see my old friend ; wishing that it would please god of his infinite mercy to make me an vnworthy instrument of any comfort to you , or any of his children . schol. what speake you ? comfort sir ? i am so farre from being troubled , that i doubt of the foundation of religion : and whether there be any neede of comfort , or any thing to be troubled for ? minist . this is most strange , that any reasonable creature should doubt of that which the whole world hath vniuersally taken as granted : what meane you in so saying , that you doubt of the foundation of all ? schol. the truth is , my tortured soule is much perplexed whether there be a god or not . minist . whence ariseth this tentation ? schol. first , from great and strong perswasions that there is none . next , in that i see most part of the world to liue as though there were neither heauen nor hell . lastly , in that i see such a strange seeming confusion , the good being oppressed , and the wicked scaping vnpunished . minist . the strength of tentation , and carnall reason ( which i perceiue to bee the ground of all you alledge ) can be no sufficient reasons to proue such dreams . and wheras you say , the wicked in this life escape for the most part vnpunished : it rather proues ( as the scripture speaketh ) that ( like fatted oxen ) they are reserued to the day of slaughter and wrath . yet , imagine your false foolish reasons were true . what is this then which so troubles you ? why complaine you ? why doe you not then liue in peace , if there be no deitie ? schol. i cannot , for i feele within me perpetuall terrors and vexations , which bereaue me of all manner of rest : yea sometimes thoughts , that i am deceiued ; that my atheisticall opinions are damnable ; that there is certainly somewhat ( i know not what ) both to be loued , honoured , and feared . minist . then striue against your tentations . schol. i am not able . minst . did not your parents traine you vp in the foundation and knowledge of religion ? sc. they did , at which time me thought i abounded in knowledge , faith , loue practise of all graces , thinking euery thing to be plaine and easie . but now ( like a ship which hath beene a long time tossed in the seas without al sight of land ) i doubt whether there be any such things i formerly imagined : all my former feelings , faith , repentance , loue , ( in my sense ) are gone : in place whereof , i remaine full of all manner of doubtings , with which , though i be not strucke with any extraordinary terror , yet haue i extreame discontentments , not reioycing in any thing . minist . certainly there must bee some causes of your discontentment ; you must banish doubting and carnall reason : beleeue in god , and you shall find ease . sch. if there be a god , this is my infidelity , that i cannot beleeue in him , and then is my estate a great deale more feare full in this , that all my actions haue bin hypocriticall ; that now i finde my selfe to be giuen ouer to a hardhart , with a reprobate sense ; ioyned with an impossibilitie to fight or striue for grace , or ( which is more fearful ) to haue no desire to striue for the same . minister . before wee passe any further , let vs lay this infallible foundation ; that most certainly there is a god. schol. my infidelity and doubting is such , that i shall neuer bee fully of your minde , vnlesse by reason i be conuinced of the same . minist . there must bee no disputing , against receiued grounds and principles : chiefely against this the ground of all . schol. yet as you remember , i beseech you shew me some reasons , prouing a deitie , or that there is a god. minist . nature it selfe fully prooueth the same . 1. from the creation , for if the world be without beginning so is it also without ending , and so it and all therein is god , hauing made it selfe , which were most absurd to thinke : but since it shal haue an ending ( all the creatures thereof tending to corruption ) hence it followeth , that it must needes haue a beginning , the creator whereof , is god. 2. the excellencie of all the creatures shew the same : so infinite in formes , shapes , colours , & diuers dispositions : chiefly the supernaturall spirit of man , not satiate with any thing in nature . 3. man himselfe , sheweth that there is a god , for one man leadeth vs to another , vntill by degrees we come vp to the first . here i aske , where he had his beginning ? eternall he was not , which his miserable nature so subiect to alteration & change , well sheweth , chiefly his dissolutiō ; ( eternitie & change , like light and darknes , being so directly contrary . ) if it be said , this change came by his fall ; then , i ask , whence he fell ? so still , all we can thinke , it must leade vs vnto god the creator of all . 4. the wel ordered gouernment in the worlde : things inferiour seruing still things superiour ; vntil all things ioyne in mans seruice ; shewe that there is also some supreame power , vnto which he must obey . 5. the harmony of contrarie elements , whereof all bodies do consist , so farre from destroying one another , that they preserue all and agree : prooueth a superiour causing power . 6. the naturall instinct of all nations , ( rather adoring stockes , stones , and beastes , then no deitie at all ) proueth the same . 7. the conscience of all , being as it were a law against vs , in giuing both testimony , and iudgment , is a most strong proofe : for it testifieth , neither to men nor angels : neither feareth them . therefore it must bee god himselfe . further , would not our reason tell vs by and by , if wee were in some faire built ruinous countrey or citie , that there had some people dwelt : that some hands had built the same ? so may we say of this world , when we see it so replenished with so many goodly creatures , that some great power did make the same , & that must needs be god. moreouer , the place of god , proueth that there is a god : for ( as one saith ) euery place is in regard of somwhat contained in the place . so the earth is full of wormes , and such like things ; the sea containeth fishes ; faire houses containe men & women ; hell it is the place for diuels . heauen likewise must not bee emptie , it being the goodliest of all the rest : when wee looke vpon the same we must needes say , that there dwelles the lord of the countrey , there dwelles god himselfe . lastly ( but it were too tedious ) i might adde how abundantly the scriptures shewe the same : as also the euent of things contrary to reason : miracles , prophecyings , continuall mercies of fruitfull seasons , &c. which paul mentioneth : punishments in this life , with strange iudgements on diuers wicked men ; as herod , &c. with the wonderfull power of the spirit in the experience of the faithfull . further , ( as one obserues ) that no volume hath euer bin written directly in confutation of the same . sch. my mind is no lesse perplexed cōcerning the authoritie of the scriptures whether they be the word of god or not . minist . the insufficiencie of these doubts may soone bee shewed vnto you . because , admit once that there is a god : then of necessitie it will followe that hee is king of kings ; and that as subordinate temporarie princes haue lawes and statutes , whereby they rule their states : so must needes the supreame lord of all , much more haue lawes and statutes wherby to gouerne the whole world . and these must needs be the holy scriptures . scholler . perswasions are no proofes , therfore shew vnto me how i may rest assured that the scriptures are the word of god. min. there bee many reasons to proue ; yet none are powerfull to perswade : vnlesse god ioyne with the same by the effectuall working of his blessed spirit . schol. so farre as you can remember , i intreate you giue me satisfaction . minist . the antiquitie , harmony , consent , sinceritie , miracles , and martyrs , testimony of the scriptures , might be sufficient proofes to satisfie any indifferent person : but if vnto them we adde , 1. that great generall inward change which suddenly it makes in men , when but some plaine sentences thereof are dropped into their hearts , filling them with horrors , so that when the heart is thus wounded , no other medicine can comfort or cure the same ; saue the same word : when all mens eloquence will not serue the turne . 2. that great power it hath to cast down all the strong holds of sinne and sathan : when they ioyne for destruction of the soule . 3. that humble and rich pouertie thereof , that in a sober , yet loftie stile , it farre surpasseth ( in excellencie of eloquence ) all the best orators of the world , containing therein the foundation of all sciences : wee may rest fully assured thereof . further , our owne doubtings ( when satan and our owne corruptions would perswade vs , that it is not scripture ) strongly proue the truth thereof : for satan is a liar , and the father of lies : therefore , if it were forged , he would contend for maintenance thereof . as also wee may see those who most study and practise the same , most holy and wise . contrarily , the others most prophane . it were tedious to reckon vp all , how miraculously it hath euer beene preserued in all ages : how truely all the prophecies therof haue bene and are accomplished , both in the reiected wandering of the iewes , the calling of the gentiles , incarnation of christ , comming of antichrist , &c. how though it were written many hundred yeeres agoe , it meeteth with all new sinnes . how powerfully being alledged in prayer , it wrastleth with god , offereth violence to the kingdome , quieteth the soule , keepeth off iudgements , and obtaineth mercies , &c. how of all other writings , this onely is written in the heart : so that at the houre of death when other knowledge ( wholly , or in great part ) vanisheth , this is most fresh in our memories , both for our owne comfort , and the instruction of others , as in iacob , dauid , &c. so that most certainly , the word is not from men ( for our nature is contrary to it ) nor from sathan ( seeing he raiseth vp his instruments against it ) therefore from god himselfe . schol. what is god ? minist . god is a spirit , eternall , infinite , omnipotent , most holy , one in essence , but three in persons ; the father , sonne , and holy ghost . schol. what is the essence of god ? minist . the nature of god , whereby indeed , god is and doth consist . schol. what is chiefly to be considered in the nature of god ? min. the attributes of god. schol. what properties are chiefly to be considered in the nature of god concerning his creatures ? min. two principally . schol. which be they ? min. 1. his mercy . 2. his iustice . schol. what is the obiect of his mercy ? min. mans miserie . schol. what is the obiect of his iustice ? min. sinne. schol. what is sinne ? min. the transgression of the law . schol. what is the reward of sinne ? minst . death , temporarie and eternall , both in soule and body . schol. but how commeth it to passe , that sinne is thus rewarded ? min. by reason of the anger or wrath of god against all manner of sinne , in all manner of persons . schol. is anger in god a passion , as it is in man ? or may we thinke there is anger in god ? min. no. schol. how then must we consider of the wrath of god ? minist . 1. his most iust will , and most assured and holy decree in punishing sinne , must be considered . 2. his threatnings against sinne . 3. the punishment of sinne it selfe . schol. what kindleth the wrath of god ? minist . sinne. schol. but doe you thinke god to be in this sort angry with all mens sinne ? minist . yea verily , both against the sinnes of the elect and reprobate . schol. why so ? minist . because all sinne , in all persons , is directly against the holinesse of his nature . schol. doe you therefore thinke that the wrath of god is kindled against all sinne , in all men alike ? minist . no. schol. how can that agree with the former : that god is angry with all sinnes , and is not angry yet alike against all sinnes in all mens persons ? minist . because that christ iesus hath taken away that anger from the elect , suffering himselfe that which was due vnto them . schol. shew me then , how god is angry against the elect , and how against the reprobrate ? minist . god is said to be angry with his elect. first , when he decreeth to chastise his sinne. secondly , when he threatneth his sinne . and lastly , when hee indeed ( in mercy for a while ) chastiseth them for their further saluation . schol. how is god said to be angry with the reprobate ? minist . when in this life ( according to his former decree ) hee punisheth them with perpetuall hardnesse of heart , or any kind of iudgement : and in the life to come , powreth out the vials of his wrath and indignation vpon them for euermore . schol. what necessitie is there that the wicked should be punished for euer ? minist . because they do beare their owne sinnes , and the punishment due vnto them : not hauing christ to free them . schol. but cannot the wicked releeue themselues ? minist . no. schol. how so ? minist . because not being able to satisfie the maiesty whom they haue offended , they must of necessity endure his wrath for euer . schol. what is the reason that their sufferings cannot satisfie ? minist . because they are but finite creatures , not being able to satisfie that infinite offended maiesty : therefore they must suffer for euermore . schol. what may wee learne from hence ? minist . that it is a terrible thing to fall into the hands of the liuing god. schol. what lesson of comfort may we learne from it ? minst . that wee are exceedingly bound to iesus christ , who hath suffered this wrath for vs. scho. how may we learne to discerne and iudge of the greatnesse of this wrath ? min. looke first vpon the destruction of the angels . 2. the curse which came vpon adam and his posterity for sinne . 3. the destruction which came vpon the first world , by the floud . 4. the burning of sodome with fire . next to the sending of christ into the world , and the wrath of god powred out vpon him for our sinnes ; the euerlasting fire prepared for reprobate men and angels . schol. what should wee learne from hence ? minist . three things . 1. to consider seriously of the greatnesse of the wrath of god. 2. not to presume of mercy . 3. warily to fly to and eschew sinne by all meanes , least we fall into the hands of the liuing god. schol. how may wee know when the wrath of the liuing god is comming ? minist . first , when the word of god wakeneth not . next , when sinne aboundeth in the aboundance of the word . 3. when god changeth the order and constitution of his creatures . 4. when god to ( waken ) sendeth light iudgements , and men are neuer a whit the better . scho. which way doth god vse to bring about his wrath ? minist . first , hee plagueth mens soules with hardnesse of heart and senslesnesse . next hee plagueth the creatures which should be for comforts vnto man. then hee commeth vpon the body plaguing it with some sensible iudgement , often in this life . further , powring out a sensible wrath vppon the soule vnto destruction . lastly hee reiecteth and casteth both body and soule into torments for euer . schol. who then is in the most dangerous estate ? min. such who lie vnder the wrath of god , yet being senslesse of the same . schol. what if they be not wakened in time ? min. then they must perish in the seuere wrath of god. schol. now , as euer you meane to see the face of god , and liue in heauen for euer , speake from your conscience . may one who hath a long time liued vnder the meanes , for the present shut vp in hardnes of heart , which hee knowes and in part feeles : neither being able to helpe or striue against it , so being and liuing vnder the wrath of god ; conclude therefore that he is a reprobate , which shall at no time , either repent or haue a soft heart , and must we beleeue the words of such a praty ? minist . no. schol. for what reasons ? min. first , because let the party be what he can , howsoeuer hard harted or sinfull ; vntill he be called , hee is but dead , and in the state of nature , like vnto others of the saints , peter , paul , dauid , &c. and therefore since all of vs were dead in sinnes and trespasses beares , lyons , wolus , leopards , before we were tamed , haters of god , despitefull , proud , disobedient to parents , without naturall affection , vnmercifull by nature , and yet haue bin raised from the dead ; so may such a one be in gods owne time . 2. because as when a king doth imprison any one for some offences . as it were folly for any man to presume to say : the king will neuer free such a one , nor he shall neuer bee sorry for his faults . much more so , were it a fit of extreame madnesse , in such a hard-hearted party ; to presume to know gods counsell ; or what in time he will work in the heart , loosing the fetters wherewith hee is bound . since it is the lords promise and couenant , to take away our stony hearts and giue vs fleshy ones : as also the end of christs comming , to open the eyes of the blind to bring out prisoners from the prison : and them that sit in darknes out of the prison house . 3. because god hath neither appointed any certaine manner or time of calling , some being brought home , at the 6.9.11 . houre : therefore though one haue not in effectuall calling obtained a soft heart , at 20.30.40 . or 50. yeeres of age , he may not thence conclude reprobation . 4. none but god knowes things to come , seeing hee challenges this super excellencie , as a proofe ; proper onely to the deitie . 5. there is a kind of softnes in that heart , which knowes and feeles the hardnesse of the same , though the party deny it , yet sure corruption discouers not corruption : nor nature , nature , and therefore hope remaines . 6. because , where there is discontent , trouble in minde , there is hope by gods grace , repentance may come : in which estate ( though the party plead contentation ) yet when we see former delights vanish , sometimes beloued company displeasing , temptations to appeare , vnnaturall wishes , vnreasonable mad desires in them : who will not confesse that heere is muddy water ; which ( when the stormes are past ) may cleare againe ? 7. the omnipotency and goodnes of god , to other most miserable sinners , in pulling them spite of their hearts from their sins , without any cause in them : as manasses , nebuchadnezzar , saint paul , marie magdalen . &c. may giue hope of recouerie , since many others in the like estate haue found gods mercies exceeding great in their conuersion . lastly , most certaine it is , we must not beleeue or giue credit to any who so affirme : for , distempered men are not able to iudge of diseases : no more can the distressed minde of the estate of the soule , especially ioyned with a blacke diuellish melancholly humour , which the diuell doth oftentimes abuse , to breede causelesse feares in the heart of man. schol. were it possible to perswade any in such an estate , that they are tempted ? minister . it is impossible ; while the violence of the tentation remaineth . schol. wherefore ? minst . because of the strength of tentation and carnall reason , which for that present hath dominion in them : for then the field is neere wonne , when the diuell is of the party discouered for a diuell , the temptation being layd open to reason and iudgement . schol. yet shew vnto me i beseech you , how may we iudge when one is thus tempted or not ? minist . there be many signes ; but to be briefe , three principally ; by their seruice , language , and vnnaturalnesse . schol. explaine your meaning . minist . first , for seruice ; it is most certaine , when they are so ready to obey the diuell in all things , and disobey god : to serue sathan with pleasure , and god by compulsion , pulled to good duties viollently , as by the haire of the head ; leauing them off quickly ; in that their actions shewe them to be tempted . 2. by their shiboleth , we may iudge them to be in a strong tentation , when in some certaine fittes some of them dare to affirme , that they know their hearts shal neuer be moued ; that it is impossible that euer they should be soft hearted : that because their hearts in time past could not be moued by any thing , therefore they shall and can neuer be moued . and ( which is more fearefull blasphemie ) that god cannot moue their heart , which for all the world ( free from temptation ) they durst not affirme . 3. by their vnnaturalnesse , nature doth seeke by all meanes the preseruation of nature . nowe when they become so vnnaturall , as to auoide humane societie : to thinke their best friends their foes , to scoffe at religion , because they haue no hope to disturbe and let by all meanes good duties ; like vnto that maide who disturbed paul and silas as they were about to pray in lydias house , to seeke out wittie arguments for the diuell against themselues ; to laugh at , and reiect all gods arguments from his word : bringing nothing against them but carnall , foolish , blinde , reasons from the diuell , to be desperate in aggrauating sinne beyond the mercies of god , to reiect prayer , affirming , it is to no purpose , to request not to be prayed for , &c. if these be not infallible signes of tentation , then neuer creature was tempted . schol. what if the hardnesse of heart , come after a precedent softnesse ? minist . then there is good hope ( yea assurance ) that in gods good time the heart may bee softer then euer : the party so escaping from vnder this wrath , because the gifts and calling of god are without repentance . schol. in howe many conditions doe you include men in respect of this wrath ? minist . in foure . schol. which are they ? minist . first , those who feele deepe wrath , and yet are farre from wrath . 2. those who haue not the deepe sense of wrath , and yet are farre from wrath . 3. those who feele no wrath , and yet are vnder the wrath of god. 4. those who feele the wrath of god , and indeede shall perish in the same wrath . scholler . who are those who feele wrath , and yet are farre from the same ? minister . those who haue their conscience wakened to see their sinne , and to feele the wrath of god for the same ; which they hate , because it hath offended god. they mourne for sinne likewise , not so much for feare of torments , as that they should haue offended so good a god. they desire for reconciliation , to be at peace with god through christ . they thirst also for the spirit , to cause their hearts to loue that god , hungring for the grace of sanctification . and lastly , although they feele nothing to comfort them , yet aboue hope , vnder hope they waite still . schol. what should the exercise of the soule be , vnder this sort of feeling ? minist . first , it must haue recourse to god by strong cries in prayer . 2. practise repentance , by powring out bitter teares vnto god. 3. exercise faith in resting vppon the promises of life euerlasting through christ . 4. cleaue stedfastly to the loue of god in his mercie , grace , and goodnesse . 5. draw it selfe away from the wrath , as fast as may bee , least it bee deuoured thereof . 6. feede and meditate continually vpon the promise of life . and lastly , hold euer the eye of the soule vpon christ . schol. who are they who haue not a deepe sense of wrath ; and yet are farre from the wrath of god ? minist . 1. those who neuer haue felt wrath , but alwayes peace . 2. those who haue felt the tentations of despaire and doubting ; yet afterwards haue obtained peace . 3. such who feele a hardnesse of heart , and can haue no present reliefe . schol. who bee they who haue neuer felt wrath but alwayes peace ? minister . those whom god at their first conuersion hath called with much sweetnesse , in melting their hearts by little and little for their sinnes . next , such on whom god hath powred out a sense of his loue , working in them a perswasion of mercy , with ioy , renuing the minde : working a study of holinesse , a hatred of sinne , and a loue of righteousnesse . schol. who be they who haue found the tentations of despaire and doubting ; and yet thereafter haue found peace ? minist . those whom god hath inlightned to see their sinnes , and the wrath of god for them , and haue bin terrified , doubting of their saluation and election : yet god afterwards shineth vpon their soules , touching them with a sense of remission of sinnes , election and glorie , whereupon ariseth that peace of god which passeth all vnderstanding , and that ioy of the holy ghost vnspeakeable and glorious . schol. who are those who feele the hardnesse of their heart , yet are not able to shake off the same ? minist . those who haue once felt that mollifying power of the spirit , that light which draweth the soule to see it selfe , and it owne wildnesse ; to see also god in the face of iesus christ , and yet in the present finde a kind of deadnesse within . scholler . how may it be knowne that one is not vnder the wrath of god in such a disposition ? minist . first , such a one must looke backe vnto his former experience remembring the dayes of old , and the yeeres of ancient time : and next againe vnto his present disposition . schol. what must the present disposition be ? minister . a sense of hardnesse , deadnesse and blindnesse . a sad heart for the absence of god ; with a longing for his blessed presence . schol. what must be the exercise of one in this estate ? minst . a labouring and striuing with the heart to attaine feeling . schol. wherein must this strife consist ? minist . in a wrastling with god , against the hardnesse of the heart , in prayer and mourning . schol. but what if one be neither able to wrastle nor striue ? minist . yet must hee speake vnto god , and shew him the disposition of the soule ; intreating him to helpe it for his christs sake . schol. what if one be not able to speake for burden and trouble of soule ? minist . hee must grone vnto god , hold vp the hands and eyes vnto him , desire to desire ; vse the outward meanes ( though vnwillingly and with torment ) for , when we are not able to vse our feeling , the outward meanes may ease . schol. what comfort can this afford to any one , since god will be worshipped in spirit and trueth , which he in such a case is not able to doe ? minister . it affoordeth singular consolation : 1. in that wee haue a feeling of our selues , and our great miserie : next , in that such a disposition is vnpleasing vnto vs. 3. in that we would gladly haue it made better . 4. in that we feele , there is no comfort in heauen or earth for vs , vntill god come . schol. how should the soule rest in such a hard estate ? min. 1. rest in hope . 2. waite . 3. say vnto god , giue mee such a heart as thou desirest lord , and then require thou of me such a heart , and such a worship as thou desirest . schol. wherefore doth the lord suffer his cildren to haue and feele hardnesse of heart ? minst . first , that so much the better they may vnderstand how miserable ( by nature ) they are . 2. that they may see where only helpe is to be found . 3. that being humbled , they may not bee lifted vp with spirituall pride . lastly , that they may much esteeme and cherish the fauour of god , when he commeth in the power of the meanes . schol. in such extremities , at what times commeth god to the soule ? minist . vnlooked for , when we are at the brinke of despaire ; or else when we haue yeelded as ouercome , and almost left desiring : or then when hee giueth an earnest and violent desire , which neither can nor will be satiate vntill he come . schol. yet why suffereth the lord his children ( many times ) to vse all the meanes ; and yet not to finde him in the meanes , before hee come thus vnlooked for ? minst . that wee may know he onely commeth when hee will , nothing mouing him , but his owne good pleasure . schol. what should wee learne heereof ? minist . 1. not to conclude reprobation , because to our feeling wee find desertion . 2. not to measure mercy by our present feeling . 3. to waite vntill he come ( though we cannot feele his presence ) if it were vntill the last gaspe . schol. what if in the meane time there be no other sense but of stinging torments and wrath ? minist . yet must wee make claime vnto his promises . in wrath beseech him to remember mercie ; saying vnto him with iob : lord , although thou wouldest slay vs , yet will wee trust in thee : thus waiting vntill hee come , not being hastie , and then in his owne good time , he will appeare to our comfort . schol. who be they who feele no wrath : yet remaining vnder the heauie wrath of god ? minist . first , such as haue no effectuall calling from god : 2. such as haue neuer had any true sense of the bitternesse and grieuousnesse of sinne . 3. such as are not mooued with the loue of the trueth , neither doe loue god , or haue had any sense of his loue , or the earnest of the spirit . lastly , all such who make a shewe of godlinesse , but haue denied the power thereof . schol. how diuide you those who are in this estate ? minist . they are partly out of the church , and partly in the church . schol. who be they that are out of the church ? min. those who haue not amongst them the profession of the true god , as hee hath reuealed himselfe in his word . schol. who be they in the church , that lye vnder the wrath , yet feele it not ? minister . first , those who professe without knowledge : 2. those who haue conscience without knowledge and holinesse . 3. those who haue attained light , yet fight against their enlightning . lastly , those who through the custome of sinne , are hardned so , as with greedinesse they runne forward in all outward and inward impieties : god ( for the present ) hauing giuen them ouer to a reprobate sense . schol. how farre may one proceede in shewe of true profession , and yet be vnder the wrath of god ? minist . first , hee may haue a litterall knowledge . 2. a temporall and historicall faith ; yea , and the faith of miracles . 3. he may haue a sorrow for sinne . 4. he may haue a desire of heauen . 5. he may taste of the good word of god , and of the powers of the world to come . last of all , hee may haue an inward restraining power to curbe sinne with an outward holinesse . schol. what knowledge is that which a wicked man may haue ? minist . a knowledge of sinne , of hell , of heauen , of mercie , of wrath , and of christ , and of his meritorious death , buriall , resurrection , and second comming , with all the points of religion . schol. what is the reason that this knowledge keepeth them not from this wrath ? minister . because it is not applyed close vnto the heart , to renue the spirit of the minde , to change the will and affections vnto the loue and obedience of gods trueth . schol. what kind of knowledge call you this then ? minist . a litterall knowledge which puffeth vp , but neither humbleth nor sanctifieth . scholer . who hath this knowledge ? minist . the diuels and reprobates , and such who are not truely called by gods holy spirit . schol. what is the cause that their faith saueth them not ? minist . because it is not wrought by the spirit to apply christ and all his benefits vnto iustification and sanctification . schol. what manner of sorrow is this which wicked men may haue ? minist . a worldly sorrow which causeth death . scholler . wherefore is this sorrowe ? minist . not for the right cause , but for the terrours of conscience , and the punishment of sinne . scholler . what kinde of desire is this which wicked men may haue of heauen ? minist . a naturall desire , but not spirituall . scholler . why call you it a naturall desire ? min. because wicked men would be in heauen , for their owne ease , that therby they might escape punishment onely . schol. wherefore is such a desire naturall ? minist . because therein , nature onely seeketh the preseruation of nature ; and those who wish to be in heauen , onely for their owne ease , to bee freed of paine , doe onely seeke the preseruation of nature . schol. what kind of feeling is this which wicked men may haue of the good word of god , and the powers of the world to come ? minister . onely fretting motions , wrought by the maiesty of the word which ouer shadoweth their soules . schol. what is the cause that this feeling is not the true feeling ? minist . first , because it is not wrought by the spirit of adoption , after that speciall manner , whereby he worketh in the elect . next , because it bringeth no sure perswasion of election and glory . as also because it neither feeleth the loue of god : nor is bound close vnto god by a secret loue . lastly , because that kind of feeling neither satisfieth nor setleth the soule to repose in peace vpon christ iesus . schol. what call you this restraining power which the wicked may haue to controule sinne ? minister . a secret generall working of god , repressing the force of nature , but withholding his sanctifying grace and the renuing vertu of his holy spirit . schol. what call you this outward holinesse in men wicked and peruerse . min. an outward conformitie with the law of god , without the inward change of minde , wil , and affection . schol. since then wicked men may be vnder the wrath of god , haueing so many properties of christian professors : shew vnto me , how in this narrow pinch of affinitie , one may rest assured that he is the child of god. minst . what is the speciall thing wherin you would haue me to resolue you of . schol. first , i would know how to discerne when our knowledge may be called a sauing knowledge ? minist . if our knowledge be spirituall , it is sauing . schol. what doe you meane by that ? minister . first , we must trie if our mindes bee rightly informed according to the trueth of gods word . next , whether our hearts loue that which wee know . lastly , wee must looke whether wee practise that which we know and loue , mourning because we are not able to obey , and striuing against our rebellion , that wee may obey that light of god which is in our minde : this is spirituall knowledge . schol. but if a man neither know , loue , nor obey , what can he then say of himselfe , saue this ; that god is greater then his conscience ; and therefore iustly may condemne him ? min. yet if there bee a desire to loue and yeeld obedience vnto that which one knowes ; sometimes groning in the spirit vnto god , sometimes mourning and constantly waiting with a heauy heart , vntill such time as the lord shall powre forth his renuing grace : all is yet safe . schol. vvhat warrant haue wee so to doe ? min. his owne promises . schol. shew them i intreate you . minist . blessed are they which hunger and thirst for righteousnes , for they shall bee filled ; whosoeuer waiteth on mee shall neuer bee ashamed : i will poure water vpon the dry ground ; and flouds vpon the thirsty ground . schol. seeing that the wicked haue a certaine faith which iustifieth not ; what manner of faith is that which bringeth saluation . minist . that faith which is a iustifying before god. schol. who worketh this faith . minist . the holy spirit . schol. vvhat thing is that which the soule apprehendeth by faith ? minist . iesus christ , god and man , blessed for euermore , our mediator who was humbled vnto the death of the crosse for our fakes , now sitting at the right hand of god the father , with all the rich benefits which he hath purchased to be powred out vpon vs in this life , and in the life to come . schol. how shall wee know whether as yet wee haue so layed sure hould of christ as to make him our owne . minist . first , we must marke , if our soules haue perceiued all sufficiencie of grace to bee in him , and the god-head bodily dwelling in him . next , wee must looke if wee betake our selues onely vnto christ iesus , to repose vpon him , looking for righteousnesse and life only in him . then must wee behould what loue we haue vnto our redeemer : and try whether or not wee would gladly loue him better then all the pleasures in heauen or earth . further we must marke if euer our soules , haue found ioy in beleeuing in the death and resurrection of the lord iesus . lastly , looke if our hearts be allured with a louing languor to desire for that sense and feeling we once had of him ; resoluing to obey him if wee were able . sc. seeing that you say the wicked haue a sorrow for sinn , how should the elect know that their sorow is not the sorrow of wicked men ? minist . the sorrow of the elect is a godly sorrow vnto life . sch. vvhy call you it a godly sorrow ? min. because it is wrought by god himselfe . 2. because the heart breaketh not so much for shame and paine as for hauing offended so louing & so mercifull a father , the piercing of so louing a redemer , and for grieuing of the holy spirit our comforter . schol. vvhat kind of sorrow is the sorrow of gods children ? minist . a bitter sorrow mingled with sweetnesse . sch. are the children of god euer affected with this griefe when they are sorrowfull ? m. no. sch. vvhat other disposition then haue gods children in their sorrow ? miniis . bitternesse and a terror . sch. vvhence proceedeth this fearfull estate to their sense ? minist . partly from a feeling of the absence of god , and hardnesse of their hearts , and partly in feeling the stings of a guiltie conscience . schol. how may one know himselfe to be in a good estate vnder such a disposition ? minister . first , by his former experience that once hee did feele the sweetnesse of gods fauour . next , if in some measure ( how small soeuer ) he desire aboue all things in the earth , the wonted presence of god. lastly , if he waite and hope aboue hope ; that hee who hath once begunne will neuer repent him , resoluing that though god should slay him , yet he would trust in him . schol. what may we learne from this sort of disposition ? minister . first , that by nature wee are separate from god : and god from vs. next , that all gods children ( vntill grace make a difference ) are as hard harted as any reprobats . schol. seeing the wicked ( you say ) may haue a desire of heauen : what difference is there betwixt the desire of the elect and reprobate ? minist . the desire of the reprobat , or of those in the state of reprobation before calling , is meerely naturall , such as was esaws desire of the birth right , and balaams desire of the death of the righteous : but the desire of the elect , is spirituall and heauenly . schol. how may we know when our desires are spirituall ? min. first , by the acknowledging of that which we chiefly desire . next of the end wherefore we desire it . schol. what is that which chiefely we must desire ? minister . god in christ to dwell in our soules heere by his spirit , to sanctifie and quicken vs , to raise vs vp againe in the great day , transforming and making our vile bodies like vnto christs glorious body , to reigne with him for euer . schol. for what end should we desire this ? minist . euen for god himselfe the end of all . schol. in desiring heauen , what should we chiefely respect ? minister . not so much our owne ease , as that being freed from sinne in holinesse and ioy with vnspeakeable loue ( as a vessell full of glory ) wee may prayse and magnifie god for euermore . schol. seeing the reprobate may haue a certaine sort of feeling , how may we discerne , whether our feeling be that sense which is peculiar to the child of god or not ? minist . by the spirit of adoption . schol. which be the sure markes and fruits of adoption in vs ? min. perswasion of the loue of god towards vs , of our election , redemption , and glorification : ioy flowing from this feeling , with increase of perswasion , and peace which passeth all vnderstanding . schol. yet what if the soule haue no such disposition ? minist . yet must wee looke backe vnto what wee haue felt . next , wee must see what wee desire to feele , and further , what wee hope to feele . scho. how may one know whether as yet he hath euer had any feeling ? minist . hee must looke , if euer , in laying sure holde of christ , his soule hath beene filled with a spirituall sweetenesse aboue all the pleasures of nature , which in some measure hath left a seale and stampe of heauen in the soule , that hath thus inabled him to discerne betwixt an absence and a presence of god ; so that hee is alwayes ioyfull , when hee hath any feeling of gods loue ; by the contrary euer sad , and heauy for his absence . schol. yet seeing the wicked may haue an inward restraining vertue to curbe sinne , and an outward conformitie with the law of god , how may it be knowne whether one hath a restrayning vertue onely , or the renuing vertue of the holy spirit ? min. this is most easie to discerne . scho. explaine your meaning . minist . the first internall worke of the spirit , is a sight of sinne which offends the maiesty of god ; a sight also of god who hath beene offended . next , a secret sorrow proceeding from a hatred to sinne , with a loue of that glorious offended maiestie prouoked ; then a true desire to be freed of sinne , with a louing heart , and earnest desire to loue god for himselfe . further also , a purpose and resolution to consecrate our secret thoughts , will , and affections vnto his holinesse as a liuing sacrifice . a strife also against all the pleasures and occasions of sinne , with an indeauour to keepe our thoughts and affections stedfastly vpon god and his will. lastly , as the minde naturally strais from god , the will being peruerse , and the affections disordered : if there be then a sting in the conscience bringing true remorse , these be signes of the operation of the true spirit by his renuing grace . schol. seeing the worke of the spirit is a thing sensible , which is felt in his renuing vertues , in the slaughter of sinne , and reformation vnto newnesse of life : what if ( all this while ) one feele nothing but the growth of sinne , hardnesse of heart , and blindnes of minde ? min. first , he must see if he be able to discerne his sinne , blindnesse and hardnesse of heart . 2. looke if hee secretly mislike the same . 3. marke if he would willingly wish it remoued . 4. consider if he haue desire to vse , or any way wish he might vse the means , though to his feeling he is no way able to vse the same . 5. looke backe if at any time god formerly did euer giue him grace to beleeue in him : ( for that present ) without any sense or feeling , euen when not being able to pray : in languor , patience and hope hee waited for gods presence . 6. consider if after earnest prayer and sorrow for sinne , at any time hee hath found light , ioy , peace , a perswasion of mercy with some softnesse of heart , the power of sinne abated . lastly , if hee find this continually before his eyes . the good which i would , i doe not , but the euill which i would not , that doe i. scholler . declare vnto me then some markes of the renuing spirit ? min. a loue of god and his image for his owne cause , being goodnesse and loue it selfe . then an vnfained hatred of that which offendeth god. lastly , a misliking of our owne euill heart , with a true thirst and hunger to haue it made better . sc. can a reprobat haue these markes ? minist . no. scholler . how so ? minist . because they be the markes of election , and are wrought by the spirit of adoption ; which a reprobate cannot receiue . schol. who are they who feele the wrath of god , and shall also perish in the same wrath ? minist . those whom god in his iudgement wakens , giuing the conscience ouer to find the deluge of torments : the sting of reprobation ; withdrawing from them his spirit , either to seeke mercy truly , or to beleeue that there is any mercy for them , so despairing . schol. when doth the lord waken such wicked men to feele these horrors of conscience ? minist . some sooner , some later , some longer before their death , as cain ; some againe immediatly before their death , as iudas . scho. what kind of sense hath a reprobate when he is thus wakened ? minist . light , feeling , & perswasion . schol. what light seeth he ? minist . first , all his sinnes , accusing , conuicting , condemning , and tormenting him . 2. the great god a consuming fire to deuoure him . 3. eternitie of paine prepared for him , and to be giuen ouer by the iudge to be tormented for euer , with the diuell and his angels . schol. what feeleth the reprobate being thus wakened ? minister . first , that sinne is bitter . 2. that there is an euerlasting wrath prepared for impenitent sinners . 3. that the conscience ( howsoeuer for a while asleepe in hardnesse of heart ) is capable of wrath . 4. that it is a fearefull thing to fall into the hands of the liuing god. and lastly , that hell-torments doe take away all peace and comforts , bringing nothing but sorrow and vnquietnes , yea , that a little looke of hell for one euill thought , is more fearefull and terrible then all the torments in the earth . schol. whereof is the reprobate perswaded when he is thus wakened ? minister . first , that god neuer elected him , nor yet iesus christ hath redeemed him , and that hee was neuer renued by the spirit of grace . 2. that hee shall neuer haue comfort in heauen or earth . 3. that there is an euerlasting wrath prepared for him , and that hee shall neuer come foorth of that prison and torment . lastly , that god and his creatures , visiible and inuisible , elect and reprobate , shall all bee his enemies , helping to aggrauate his torments . schol. what be the degrees , by which a reprobate is brought vnto this torment ? minist . first , prophanenesse . 2. impenitencie . 3. infidelity . 4. senselesnesse and dead security . 5. a wakening by a sensible wrath . lastly , a reiection of him into euerlasting torments . scholler . what difference is there betwixt the elect and the reprobate , in the sense and feeling of the wrath of god ? minister . first , the reprobate hee feeleth and fretteth , at the same ; next , his torment paineth him so , that hee would gladly bee rid of the paine , but neuer truely repenteth him of the sinne . 3. the waight of his torment ( proceeding from a guilty conscience , and the sight of god the iudge ) maketh him to despaire , cast off mercy , turne his backe vpon god , and his free promises in christ iesus ; so plunging himselfe ( without recouerie ) in the wrath of god. schol. how doth the childe of god behaue himselfe in the feeling of the wrath of god ? min. being wakened out of the dead sleepe of sinfull security ; first , torment maketh him to lament , and sorrowe that hee should haue prouoked his god , thus to deale with him . next , he thirsteth for reconciliation with god through iesus christ . further , he draweth neere , laying sure hold vpon the promises of the word of god , desiring to feele them by experience . yea , more ; hee seeth no saluation for him out of christ crucified , and therefore renounceth himselfe and all that is in him , cleauing onely to gods free mercie and loue in the lord iesus . lastly , hee giueth not ouer , but constantly waiteth , hanging still on gods free loue , and the trueth of his promises reuealed in his word . schol. yet shew vnto me further , how neere the childe of god may come vnto the wicked in the sense and feeling of the wrath of god. minister . first , gods childe will feele all his impediments standing vp betwixt god and him . 2. he may haue no kind of feeling , either of the loue of god , or of his mercie , election , redemption , or of the spirit of sanctification . 3. gods childe will feele for his sinnes ( in gods absence ) in his conscience , burning wrath , vnquietnesse and torment . 4. when hee thinketh of god , hee may be troubled : eternitie will dash him , the conscience of him also ( at that time ) may beare such witnesse against him , that altogether hee may doubt of his saluation , easily then hee may be perswaded to despaire : and if at such a time it were giuen vnto the sense of his owne conscience to iudge , hee would willingly subscribe his owne condemnation . scholler . declare then , what is that manner of working , by which god vseth to heale a soule being thus diseased ? minist . hee hath a secret working for that present vnfelt by the patient , yet afterwards fully reuealed . scholler . but , in such a narrow pinch , howe may wee iudge of that secret working ? minister . first , by that griefe wee haue for grieuing of our god. 2. by that desire wee haue to bee reconciled with god ( for still the more grieuous that the torment is , so much the greater will desire of reconciliation bee , and the hatred to sinne : ) 3. by that hope wee haue aboue hope , against our feeling , looking vnto gods free promises , with assurance that hee will come , with this resolution , that though hee delayed his comming vntill our last breath yet for all this , that wee would waite for him . schol. when gods children cannot feele , should they measure their estate according to their feeling , beleeuing that god so accounteth of them , as for the present their conscience witnesseth ? minist . no. schol. why so ? minister . because none may measure the fauour of god by their present tentations : seeing , feeling is a false iudge ? scholler . yet when one hauing sufficient knowledge , walketh in all the means so much as may be , and can for all this haue no assurance or feeling of remission of sinnes : is not this lamentable ? minister . it may bee so for a while , but it is with such , as with those who haue a bad stomacke : who though they cannot make vse of their prouisions of knowledge for the present , yet when their appetites returne , they find better vse of it then euer before . schol. god ( we know ) promiseth to giue those who delight in him their hearts desire . yet we see , they haue it not alwaies in spirituall things , as true ioy ; feeling assurance of his loue . &c. how doth he then fulfill his promise ? minister . it is most certaine , the breach is alwayes on our part ; for such looke aside on other worldly matters , and not directly vppon god , making him their sole delight , suffering their corruptions beare sway : and then it is iust with god , to take away for a time their feeling ; for hee seeth , if such had not sometimes a dead heart , they would haue a proud heart ( which is worst of all ) therefore hee leaueth them for a time . schol. but they gladly would be freed from both . minist . our hearts yet are so deceitfull , that god sees we could not escape the latter , but by vndergoing the former . schol. what then should such thinke of themselues ; who for some yeeres together , find lesse feeling in prayer , ioy in all good duties . &c. then in the former times , although they vse the meanes ? minister . such thinke too hardly of themselues , oftentimes without cause razing the ground-worke of their election : and calling all the pledges of gods former fauours into question : which indeede they should not doe , but rather gather so many more as they can . for , though they thinke that they had better feelings at their first conuersion , yet it is not so : ( if for the present they stick close vnto all gods meanes ) for their first feelings were in a great part , rather suddaine passions then grounded comforts : but after they come to haue any true conflicts with their soules , the mud of the flesh is more purged away , and all things are more sound then at the first . scholler . yet you know it is written , that the righteous in their olde age shall be fat and flourishing , bringing forth fruit : what shall some say then , or thinke of themselues , when they find a decay in their memories , &c. deadnesse in their affections ? &c. though they may not call their election in question ; may they not feare some strange iudgement ? min. no surely : for ( perhaps ) then they may flourish most of all in humility , holinesse , patience , experience , and such like graces , when they want those stirring and hote affections . neither ought we to looke for such strength of memory and liuely operatiue actions of grace , in age , in sicknesse , in great sorrowes and tentations ; as at other times in yong yeeres free from such assaults . neuerthelesse , in such times god giues graces most fit for those times ; as in age , grauity , ability to giue good counsell , to speake from experience , &c. so that though the aged christians haue not alwayes most life and feeling , and stirring grace : yet are they better seasoned then young souldiers : ( as the prophet speaketh . ) giue thy strength vnto day seruant : so haue they a great deale more of gods strength to walke with : yea , the greatest measure thereof at their most neede : which if wee should attaine vnto too soone , it would make vs proud and secure to say with the rich man , soule take thy rest , thou hast enough for many yeeres . and therefore as hounds doe hunt best when they followe the sent , not the sight ( for then they runne a madding , ready like to breake their neckes , ) so aged christians , though they follow by faith , and haue lesse feeling in sense , yet doe they goe on more strongly to heauen , then such who runne all vpon their sense . schol. how commeth it then to passe that gods children are so addicted vnto feeling ? so mourning when they haue lost the same ? yea , so troubled , that they imagine all is gone for euer ? minister . iust as a pricke of a pin , or some other distemper in one part of the body , doth so vexe vs , that wee for the present are so grieued with the same , that wee forget that strength and health which is in the rest of the body : so the feeling and sense of gods loue , being for a while lost , doth so dampe with the sorrowe thereof all other graces in the soule , that for the present wee can discerne none , and so imagine all to bee lost for euer . schol. what maketh gods children so to relye vpon feeling ? minister . certainly ( as i thinke ) because they remember not that it is written , we walke by faith and not by sight : and so their faith being weake , by reason they are not well clothed with their spirituall armour , hauing forgot their consolation , no maruaile they stagger and reele to and fro , hauing lost the touch of that hand which had wont to guide them . so that i say , it must bee want of faith ; the strength whereof appeareth most in the least measure of feeling . schol. wherefore then doth god giue vnto his children , such a measure of feeling at their first conuersion , yet afterwards withdraweth the same ? minist . euen as we see we may lead a little child when he is young whither we will , with apples and such like toyes : so are wee ( being babes in christ ) led by feeling at our first conuersion ; then we are altogether for rewards : at which time if god made vs not better offers then the world , we would forsake him , and cleaue vnto the same . but ( with the woman of canaan ) to hold out in repulses , without feeling to gather strong arguments to mooue god , againe and againe , argues a strong faith. againe , christians haue ordinarily more feeling at first , because then euery thing is new vnto them , receiuing more from god then they looked for . neither are our prayers then so much vnderpropt with arguments as with feelings , then we come with simple sutes , thinking god loues me , and therefore hee will heare me . ( as little children vse to come to their parents : they bring no forcible reasons ; but i pray you father . &c. giue me such a thing ; neither doe their parents expect any , but are well content ( yea glad ) to heare them aske at first . but when processe of time makes those feelings ( by vse ) not to seeme so new , and so not so sensible : god hiding his face ; and feeling decaying ; then doe they beginne to lay about them with their knowledge , to labour for strong reasons in their prayers , to seeke how to mooue god best : by his nature , promises , and former mercies . and then indeede ( whatsoeuer wee thinke ) is the best growth in faith and al goodnes , which after the storme is past , gods children can see and reioyce at , yea , and liue vpon the store a good while after , hauing those prayers which they made in their deepest anguish , as the best pillars of their assurance of gods loue . schol. why doth god for the most part so long delay to giue comfort and feeling vnto his children ? minister . not like vnto some physicians and surgeons , who with needlesse delayes put their patients to extraordinarie paines : but for their good , to make them spend prayers , whereby they are alway gayners : the paines whereof is but the crossing of the flesh , which the more it is tamed , the better it is for them . schol. what then should one doe when hee hath long attended without any comfort or feeling ? mini. when the soule would most willingly despaire ( because of the sense of sinne , terrour of conscience , and gods absence ) then beleeue most , lay surer hold then euer vpon the promises of the mercy of god in christ . schol. how can one say that he beleeueth , not finding in him the fruits of faith , which are prayer , comfort , peace , and holinesse . minister . faith and lacke of feeling may well stand together ; yea , and great doubting : and hee who beleeueth most , and feeleth least , is hee who glorifieth god most : for , when we feele , wee possesse ( as it were ) a beginning of that which shall be in heauen : we liue now by faith and hope , not by sight and feeling . schol. but how should the conscience in the meane time rest , since feeling is no competent iudge ? mini. build vpon that rocke , against which the gates of hell cannot preuaile . schol. what is that ? minist . to sticke close vnto christ , and vnto the vertue of his death and resurrection , remembring the iustifying blood of christ , the satisfying blood of christ , the meritorious blood of christ ; the comfortable resurrection of christ iesus : and that hee came not to call the righteous but the sinners vnto repentance ; that he came for the sicke and not for the whole ; that he biddeth all laden and weary sinners come vnto him ; yea and all such who are a thirst , to come vnto the waters and drinke freely : assuring them that though their sinnes were red as scarlet , yet that hee will make them white as the snow : as also he himselfe hath sworne , that as he liueth , hee desires not the death of a sinner ; but rather that hee should turne from his wickednesse and liue : promising , that he will neither breake the bruised reed , nor quench the smoking flaxe , but will bind vp that which is broken , with the comforts of his spirit ; will make whole that which is wounded , with the plaister of his precious blood ; and bring home the lost sheepe , reioycing also at the returne of the forlorne sonne . his loue also couers both the multitude of sinnes , and the sinner , with his owne shining righteousnesse ; he also quickneth and raiseth vp the dead soule that is stinking in the graue of sinne . and ( to be short ) he saith ; he who beleeueth shall neuer be ashamed , but shall be raised in that great day , with a glorious body , like vnto the most beautifull body of christ iesus , and shall neuer be condemned , but haue euerlasting life . this is the rocke i spake of , and on this rocke must the soule anchor , when it is tossed betwixt the strong winds and deepe waues of sinne and euerlasting wrath . for blessed is he who beleeueth , though he neuer saw iesus with his eyes . yea suppose one neuer had any feeling of him , still waiting in hope and languor , and resting vpon the loue and mercy of christ iesus reuealed in the word ; this is a sure ground to rely vpon ; that as god is trueth it selfe , so he will most certainly performe all his promises in his owne good time : being both mercifull and powerfull to performe whatsoeuer he promiseth . scholler . yet , why may not one , who doubteth of his election , reply ? it is certaine , god is mercifull , true ; and powerfull , but what is that vnto me , seeing that i cannot perceiue in particular , that hee hath made a promise vnto me ? minist . first , i would haue such a party to assure himselfe , that this is but a iugling deluding sophistrie of the diuell , to make any to prie into the decree of god , to see whether his name be written there or not , before he vse the meanes : for then this followeth , that because i cannot see gods decree , therefore i will vse no meanes , all are in vaine : which temptation , if the deuill can once settle , keeping such parties from the meanes , then he knoweth they be sure his owne . next , i would wish them to remember , that the lord is so aboundantly mercifull in making of his promises , that hee excludeth no sorts of persons , neither iewe nor grecian , bonde , or free , high nor low , rich or poore , but the righteousnesse of god through iesus christ is in all and vpon all who beleeue : that there is no exception of persons , for all haue sinned , and are depriued of the glory of god , and are iustified freely by his grace , through the redemption made in christ iesus ; yea , that christ iesus came into the world to saue sinners , whosoeuer they bee , excluding no sort , nor degree , from laying holde on life , much lesse any particular person . rather ( then ) must one gather the quite contrary arguments against the deuill and carnall reason : and thus returne their arguments : all gods children ( for the most part ) who in former times haue beene called and enlightned ( when they were dead in sinnes and trespasses ) at their departure from sodom , were not so curious as at first to prie into gods decree , to knowe whether their names were written in the booke of life ; before they would vse the meanes : but they reiecting sense and carnall reason , did by degrees vse the meanes to their power ; and so by the constant vse of the same , and gods blessing therewith , by little and little at length , found their eyes opened , their hearts softned , the whole man in part sanctified ; so attaining vnto the knowledge of his decree : therefore i will also vse the meanes ( rather obeying god then the diuell ) which though by and by they proue not effectually , yet i will waite gods good time , & who knoweth but at length i may speed as well as others ? and so againe , though i find not my name in the free couenant of mercy , yet since it excludeth none by name , i will hope still , though i bee most sinfull ; yet christ , he came into the world to saue sinners , he iustifieth all those who beleeue in him , how miserable soeuer they be , yet his righteousnes apprehended couers all their infirmities . but so it is , i am a vile sinner , laden and burdened with iniquities . therefore i will beleeue , and my lord will iustifie me ; and i will draw neere vnto god , and he will ease me ; i will apprehend and cleaue close vnto his righteousnesse , how vile and naked soeuer i be of my selfe : and thus i shall escape in the middest of all tempests . for god ( if i be penitent ) is more powerfull to foregiue and heale my rebellions , then i am able to prouoke his anger . now the ground of this consolation is the reuealed trueth of god , which is as sure as if we did see him in an extraordinary manner , both feeling and hearing him speake vnto the heart and eare , or rauishing vs in visions , as he did to adam , abraham , isaack , iaacob , moses , the prophets and apostles , or as vnto paul out of heauen : for heauen and earth shall passe away , before any title of his word shall fall vnto the ground . and hee who resteth vpon this word , out and beyond his feeling , he resteth vpon the arme of god ; and as god is true , shall vndoubtedly find deliuerance : but he who measures the promises of god by his feeling , and thinkes that hee beleeueth not but when he feeleth , he sinneth grieuously ; for hee compareth all vndoubted veritie grounded vpon god ( which shall be performed in gods good time , as certainly as god is truth it selfe ) with an vncertaine and vanishing feeling , which may faile vs , but the promises of god cannot . hee therefore who measureth his faith by his feeling , deceiueth himselfe ; because , neither is it permanent , neither haue we any warrant of the measure , time , or continuance thereof : seeing the lord commeth when hee will , and as he will , as he seeth to be most for his glory and our good , euen in our most need . and as for the chiefe grounds of faith , there is no neede to goe vp vnto heauen to seeke for them , neither to digge downe vnto hell to find them out : for ( as moses speaketh ) the word of truth is neere into vs , our eyes see it continually , our hands handle it , our eyes see it , our eares haue the same read and preached vnto vs. and hee that beleeueth in his heart ( as the scripture speaketh ) that iesus christ is dead and risen againe , confessing him also with his mouth , shall be saued . schol. what maner of working is that which the lord worketh with the soule , when he reuealeth himselfe vnto it ? mini. first , he remoueth darknesse , terror , and that which presseth downe , and doubting . next , hee powreth forth vpon the soule . 1. a sensible light 2. a perswading light . 3. a comfortable light . schol. explaine your meaning in so saying . minister . i meane this , that when god worketh with the soule , hee will powre out the light of his spirit vpon the same , shewing clearely vnto the party , that he loueth him , and through loue hath chosen , redeemed , and in heauen will crowne him . this light bringeth ioy vnspeakeable and glorious . this light bringeth that peace of god , which passeth all vnderstanding : and during this light wee feele that which the eye neuer saw , the eare heard , neither can enter into the heart of man to thinke of . schol. how should we trie in such an experience , whether that light we feele be the true light or not ? minister . first , we must trie how the soule was disposed before that light came . next , try what sort of feeling we haue in that light . lastly , wee must marke what stampe it leaueth in the heart , and how we are disposed after feeling . schol. what maner of disposition should be in the soule before that light came ? minist . a darkenesse , deadnes , and senslesnes , with torment , at sometimes , doubting and terror : a sensible absence of the power of the holy ghost , either to comfort or sanctifie . schol. doth euery man feele this estate ? minist . no. schol. who then are they who feele this miserable estate of the soule ? minist . none in a manner but the children of god. schol. how may one know when the sight of his miserie is wrought by the spirit of god ? minist . because it is an effect of his working . schol. shew me that . mini. it is a light which must shew vnto vs our darkenesse , and it is a presence which maketh vs to feele and see an absence . scholler . yet goe on , perswade me i intreat a you more fully thereof . minist . looke then first into the experience of the saints of god. saint paul saw not himselfe , vntill god called him , yea he thought himselfe without reproofe . next , let any one who is called looked vnto his owne experience ; and he shall see there was a time when he had no feeling of that miserable estate . now when wee shall find a change , nature cannot be the worker therof : for nature hath not that light to discouer vnto vs our misery : we are dead in sinne by nature , and blinde also : howe is it then possible for a dead man to see or feele ? so that it must needs be a light , surpassing a naturall light , which sheweth vnto vs our miserie . againe , if it were onely nature which discouereth vnto vs our misery ( seeing nature retaineth still her owne naturall operations ) what is the cause that there was a time when wee did neither see our selues nor our misery ? for if the sight of our miserie were naturall ; wee euer would haue seene the same . so because it is of grace , blind nature could neuer shewe the same : therefore the sight of our misery is by the speciall working of the holy spirit . scholller . but cain and diners other wicked men did feele their owne miserie : howe may wee discerne betwixt their sight and that of gods children ? minister . the sight which wicked men haue of themselues , and their miserie , it commeth after some euill deede done , being guilty and thus conuicted of the crime by their naturall conscience . next , they see the punishment and only therefore tremble . further , their feare is for the punishment onely , as cains was : as also they feele not with any continuance the miserable state of their soule to striue against it , to subdue it vnto true remorse : neither can they see the wickednesse of their heart , or truly desire to haue it renewed or brought vnder a heauenly sense of gods loue and fauour . scho. shew vnto me also , how seeth the child of god his miserable heart ? minister . the chiefe thing the child of god lookes into , is the heart . next , he feeleth the euill disposition thereof . further , he is grieued with the sense of the same . then he thirsteth to haue it made better , rather then to obtaine the whole world , and all the pleasures thereof . there will also be still a strife ( at the least ) in his desire and will. lastly , at sometimes gods child will feele his heart made better then vsuall ; that is , hee will feele the hardnesse , blindnesse , vnquietnesse thereof somewhat abated : and light , softnesse , and peace , in place thereof . so that , when the presence of god is in the heart . gods childe feeleth it ; when it is remooued , he discerneth it . for the truely wicked feele not a hard heart , neither know they what a soft heart meaneth . it is therfore onely peculiar to the childe of god , to bee able to discerne rightly of his owne misery and gods mercy . schol. but what if one doe still feele nothing but hardnes of heart and blindnesse of minde : as yet not being able to perceiue a change ? minister . first , he must trie whether that sense of hardnes he feeles be the worke of god , seeing there was a time , when hee had not this sense : next , marke if hee bee pleased with that estate , or rather gladly would haue it made better ( if possibly it might bee ) though it were but like vnto smoaking flaxe : remembring that promise ; blessed are they who hunger and thirst for righteousnes , for they shall be filled . further , hee must warily marke , whether at any time he is able ( how weakely soeuer ) to speake , intreat , and pray vnto god , for mercy to haue the heart softened , &c. none can make vs to pray in any measure , saue the spirit : yea although there be but a sigh vnto god , it is surely wrought by the spirit . then see , if after prayer , or in prayer , hee hath euer obtained any ease or rest . lastly though he obtaine no ease , yet let him looke if hee would gladly haue a soft heart in some measure ( howsoeuer weakely relying vpon the word ) hoping that god in his owne good time will come ; therefore waiting in patience . schol. what learne we hence ? minist . first , that the sight of our selues commeth not of our selues , but of god. 2. that we are in a blessed and happy estate , when we haue a sense and feeling of our miserie , being displeased therewith , and desiring from our heart to haue it remooued . 3. that in such an estate , wee are those with whom god is now a working , if wee be able to discerne betwixt a soft and a hard heart : betwixt the light of the spirit and the darknesse of nature . 4. that when wee obtaine but some piece of desire , and sometimes some little grace to pray , with a little hope , reposing vpon the word of god , that albeit to our feeling god is not neere vnto vs , yet that in his owne good time hee will come againe : so that as truely as i feele an absence , desiring his presence , hee will as surely satisfie our desires , letting vs feele his blessed presence . lastly , though wee bee but as bruised reedes and smoking flaxe , hauing nothing to boast of either of holines or feeling , as the least of all saints ; yet that god will neither breake off our longing , nor quench out desire . and so that finally we are in the state of grace , notwithstanding all hellish tentations . scholler . how should wee trie whether that be the true light or not , which in the time of feeling is felt ? minister . if wee marke in the time of feeling , wherewith the soule is filled . schol. what then filleth the soule ? minister . an vnspeakable power which transformeth the minde , with a sensible presence of that great light , making the soule to exult and rise vp in ioy , rest in peace , and triumph in perswasion . schol. whereof is the soule thus perswaded ? minister . of the loue of god vnto vs in iesus christ , in our election and redemption ; that he hath loued and giuen himselfe for vs : so that by him being saued from condemnation , we shal be crowned with him in glory for euermore . schol. who worketh this perswasion ? minist . the spirit of god , which searcheth the deepe things of god. schol. haue not gods children that sense at all times of this perswasion ? mini. no. schol. when is it felt then ? minist . at sometimes onely , or when it pleaseth him to reueale himselfe , for his owne glory and our comfort , according to his owne good will. schol. haue not all the children god a like measure of feeling ? minist . no. scholler . what if all ones life time he neuer haue felt any such sense as you speake off ; may bee therefore conclude that hee is one of those , in whom the holy spirit dwelleth not ? minister . that followeth not that hee should reason thus : i feele not , nor euer felt the ioyes of the spirit , therefore hee is not within mee ; and i shall neuer feele the same . this is a false conclusion . the holy spirit may be in one ( as it was in a whole church ) euen then when hee feeleth handnesse of heart , terrours , and doubting . was not the spirit of god in those saints , who doe complaine , and demaund of god thus . o lord , why hast thou made vs to erre from thy wayes , and hardened our heart from thy feare ? was not the holy spirit also in the prophet dauid : who suffered the terrours of god from his youth , with doubting of his life ? schol. yet declare what that stay is , which should vphold one in such a tentation ? minist . first , to looke vnto god , next vnto our owne heart . schol. what is to be considered , concerning gods part ? minist . first , that all things ( as the scripture speaketh ) worke togegether for the best , vnto those who loue god : next , that god commeth when he will , chiefely in our most neede . 3. that god hath all the haires of our head numbred , so as nothing commeth to passe , without his gracious prouidence : and thus must we assure our selues , that it is his blessed will to hide himselfe from vs for a little . 4. wee must remember , that god is mercie and wisedome it selfe ; and that mercie moueth his maiestie to giue his presence : but wisedome directeth that presence , as hee thinketh most expedient to his glory and thy good . so that he is but foolish , who fretteth in impatiency , because god commeth not vnto him at his pleasure , seeing hee ( who is wisedome it selfe ) knoweth best his owne time . lastly , we must remember , that gods will in thus leauing vs , is to try whether without feeling we can in faith beleeue his promises , resting and waiting patiently vpon him in humility vntill he come . schol. what should bee considered concerning our owne heart ? minister . first , to marke if we find a want of gods presence , discerning an absence . 2. we must marke whether this absence doe grieue vs. 3. marke whether wee hunger and thirst for his presence . 4. wee must be sure that either we vse the meanes of the word and prayer , or at least , haue a desire to the same ; suffering others to doe for vs , that we are not able to doe . last of all , we must trie whether we haue resolued to waite in hope , resting vpon his promises in patience , with a constant desire vntill he come . schol. but seeing the saints of god haue not still a like measure of feeling , shew ( as neere as you are able ) what is the greatest measure of feeling they find in this life , and the least measure they attaine vnto . minister . the greatest measure is , when one is rauished with an vnspeakeable presence of god , so that the senses of the body are not felt , but ouercome with that fulnesse , which then the soule receiueth , as paul was rauished : or by an extasie of reuelation and visions , as befell vnto peter and the prophets : or when the presence of god is felt in the word , either read or preached , or in prayer , that it filleth the soule with an vnspeakable ioy , and a wonderfull peace of conscience , which none can vnderstand , but hee who feeleth the same . againe , the least measure which the saints feele , is either vnder terrour , or in the times of peace . schol. what is the least sense which the soule attaineth to vnder terrour ? minister . the estate of the party must be considered , if he hath beene effectually called or not . schol. what is the disposition of the child of god vnder terrour , who hath neuer beene called , but for the present is a patient in the act of calling ? minist . bitternesse , doubting , terrour in the feeling of sinne & wrath ; yet there is a kinde of weake desire , with a hope ( although weake ) raised by the holy spirit to wait for better . scholler . in such an estate how is the soule supported ? minist . by a secret and powerfull presence of god , although for the present it be not felt . schol. what is that which maintaineth this presence ? minist . grace to seeke grace , grace to languish for grace , and grace to waite in hope vntill god come . schol. if the child of god haue beene called , and haue tasted how gracious the lord is ; what is his disposition vnder terrour ? minist . he is possessed either with a blinde terrour , or with a terrour proceeding of guiltinesse . schol. what doe you call a blind terrour ? minist . when one is smitten with a confused feare , not knowing the cause , nor wherefore . schol. what is the disposition of the child of god , in such an estate ? minist . the soule is stupified , dashed , and amazed ; almost deuoured and swallowed vp with the feare . next , there remaineth a certaine memorie of the presence of god once felt . lastly , the soule is secretly supported by the spirit of god to waite ; so that for all this it despaireth not finally . schol. but what if the feare proceed of guiltinesse ? minist . first , god giueth grace to pray for remission of sinnes . 2. hee melteth the heart for offending of him . 3. when we cannot sorrowe with teares , there will be languishing sighes . 4. the remembrance of by-past experience , yeeldeth some comfort . lastly , ( though at some times scarce there be any hope felt ) yet the soule will waite for comfort . schol. shew then , what is the least measure of feeling , which the childe of god hath in the times of his peace . minist . a sense of the hardnesse of his heart , which hee cannot possibly get softened : a sense of impenitencie , infidelity , blindnesse of minde , deadnesse of spirit ; an inhabillity to striue against the heart , and the euill disposition thereof , with any spirituall battell ; onely there may remaine some weake desire of a better disposition : a small kinde of discontentment , with the present estate of the soule : with nowe and then some heauy faint stollen sighes , looking vp vnto god for some helpe . sch. what is the cause that god will haue his saints to feele such terrors and stings of conscience ? minist . first , that they may know that sinne is bitter and fearefull . 2. that they may vnderstand that god is angry against all sinne , and hath treasures of euerlasting wrath , ready to bee powred out vpon impenitent sinners . 3. that thereby the saints may learne to hate and detest sinne so much the more . 4. that they may resolue to followe after holinesse , striuing to eschew the garment spotted with the flesh . 5. that so much the more deerely they may loue christ iesus , who hath washed and redeemed them from their sins , and that most terrible wrath which burneth for euermore . scholler . what is the cause that god will haue his saints to feele hardnesse of heart , and the miserable estate of their soules ? minister . first , to make them vnderstand , howe barren , dead , filthy lepers they are by nature , through the corruption of sinne . 2. that in this feeling of themselues they may be humbled , and truely acknowledge their miserie in shaming and condemning themselues ; that god in such a sensible confession may be glorified . 3 to make them the more gladly and ioyfully long for the comming of christ . 4. that when they doe feele , they may learne to discerne how precious a heauenly presence is : so euer thereafter , so much the more carefull to entertaine the same , and more thankfull for all manner of comforts . 5. that the saints may knowe and vnderstand , that albeit they finde sometimes god working within them , as indeede they doe : yet that the strength of corruption is so great , that it quencheth these sweete and holy feelings ; as also that wee may know our weakenesse and infirmities to bee such , ●●ilest wee walke in this tabernacle of clay , that wee are not able to retaine a constant spirituall presence . last of all , that we may afterwards pitty and be so much the more merciful vnto others in the like estate . scholler . what may we learne heereof ? min. first , that one sense and feeling is not enough , but god in mercie must multiply feeling after feeling , and grace after grace . next , that wee should long to bee freed of this body of sinne and death , to bee cloathed with our heauenly husband in glory : there immediatly to see the face of god , there to feele an euerlasting presence without any absence . scho. is it possible , that god can be in the heart , when we feele the hardnesse of our hearts ? min. it may be so . scho. how may that be knowne ? minist . first , by the feeling of the euill : 2. by the extreame sorrowe , heauinesse , and discontentment for that euill disposition . 3. by that remaining desire , to haue the soule truely touched with a sensible presence of gods holy spirit : with a desire to striue , when we are not able to striue . schol. what manner of stampe leaueth this light in the heart ( being nowe departed ) in the time of hardnesse of heart ? minist . first , it confirmeth and setleth the soule to rest vpon that god whose presence was once felt . next , it maketh the soule still bolde to draw neere vnto god. further , the memorie of that former presence , bringeth comfort in tentation , because wee haue felt such light , as hath sanctified and renewed the minde , will , and affections . againe , it maketh a man meruailous humble , to hate sinne , to loue holinesse and righteousnesse ; to make choice of god , to bee his sole pleasure and delight , as possibly he may : to loath this present life , and the pleasures thereof : to long to bee dissolued to bee with christ : to walke as a stranger in this world : to haue his conuersation in heauen , by faith and hope , as the heire and sonne of god. the remaining stampe of this light also , maketh the childe of god reioyce when he seeeth god honored ; and contrarily , exceeding sorrowfull , when he seeth him dishonored . scholler . what is the cause that this small remaining light hath or can haue such a stampe and effectuall working ? minister . because this light once shining in the soule , draweth it so neere vnto god , and god vnto it , letting it see and feele clearely in that light , that it is beloued of god : which when the soule once by a strong apprehension feeleth , it answereth god with a sweete loue againe : so that this sense of the loue of god once shed abroad in the heart , perswading , comforting , and sanctifying the same , acquainteth the soule with god : so that neither can he forsake the same , or it finally forsake him : remaining alwayes sad ( at least ) when he is grieued : ioyful when he is glorified , either in mercy or iustice . schol. is it possible for the childe of god to fall into such hainous presumptuous sinnes , as wicked sinners doe ? minist . it is possible . schol. what is the cause thereof ? minist . because that the same vilenesse is in the nature of the childe of god , which is in the prophanest reprobate . scholler . i grant the child of god before hee be called effectually , may goe on for a while in as euill a course as any reprobate . but can the child of god who hath beene effectually called , fall from his feeling and holinesse , in such sinnes as maketh the reprobate damned for euer ? minist . most certainly he may . schol. how are you able to confirme your iudgement ? minist . in place of light , hee may be couered with darkenes : in place of feeling and perswasion , there may come deadnes & doubting ; in place of ioy , terror : for softnesse of heart hardnesse ; in place of holines , much prophanenesse . schol. explaine your meaning in so saying . minist . it is plaine , that there was in iob terror and doubting . and in the prophet dauid , sense of wrath , and grieuous feares of wrath . and in salomon a strange and fearefull declining from good , and a wonderfull practise of euill . schol. can the child of god altogether loose the comfort of feeling , and be oppressed with terror ? minist . yea truly , and that so farre , that the sense of sinne and the wrath of god , will ouer-burden the soule : as dauid testifieth , when hee saith : thy hand was heauy vpon mee day and night , & my moisture is turned into the drought of sommer . and againe , there is nothing sound in my flesh , because of thine anger , neither is there rest in my bones because of my sinne ; for mine iniquities are gone ouer my head , and as a mighty burden are too heauy for me . my wounds are putrified and corrupt , because of my foolishnes . my reines are full of burning , and there is nothing sound in my flesh : yea hee further testifieth that the indignation of god lay vpon him . againe he saith , thy indignation goeth ouer me ; and thy feare hath cut me off . schol. yet declare further , how far may the childe of god be cast downe ( feeling of gods absence ) being in continuall vexation by the apprehension of his anger , yet continuing the child of god ? min. first , the child of god may be driuen to such an extremity and narrow pinch , that ( to his feeling ) god hideth his face from him ; the lord reiecteth his soule , and when he roareth , crying out , that he shutteth foorth his prayer . next , to his sense & feeling , he will feele the god of heauen to be his enemies , pulling him in pieces , causing the arrowes of his quiuer to enter into his reines , filling him with bitternesse , and causing his soule to be farre from peace . againe , the childe of god , to his feeling , may through the affliction of his soule , be at the brinke of despaire , and at the point of death : yea and from his youth suffer terrors , doubting of his life . lastly , the child of god through the manifold tentations of his soule ; will be so deiected , that when he prayeth , his spirit will be full of anguish and vexation , and agony , thinking that god hath either forgotten to bee mercifull , or that hee hath shut vp his tender mercies in displeasure : that hee hath ouerthrowne and destroyed him on euery side : that being gone , god hath kindled his wrath against him . schol. can the childe of god after he hath felt terror become so senselesse , that he will bee hardened from the feare and awe of the maiestie of god ? minist . he may , as the prophet isaiah testifieth , when hee saith , why hast thou made vs to erre from thy waies : & hardned our hearts from thy feare ? as also experience of the saints of god in all ages witnes the same . schol. how farre may the childe of god after his effectuall calling runne riotously in prophane loosenesse ? min. first he may stray and fall away in his affections of loue and hatred . secondly , hee may loose the reines in outward actions . schol. how may the child of god degenerate in his affections ? minist . first his loue and obedience may grow cooler vnto christ iesus , his hatred likewise of sinne may be diminished : & the loue of righteousnes be remoued a little ; and yet remaine the childe of god. as we see in dauid , a man after gods owne heart , and peter , christs deare apostle , who thus for a while did fall away in their affections . schol. what are the degrees by which the child of god commeth vnto this disordered riot and loosenesse in his affectiones ? min. first , he suffereth the presence of god to goe foorth of his heart ; and the minde to be blinded . 2. hee leaueth off seriously either to seeke god , or to mourne for his absence . 3. the vaile and snares of hardnesse of heart , thus commeth vpon him . 4. the heart becommeth senselesse and dead . 5. the party thus lying open vnto tentation vnarmed , sinne deceiueth , with the enticements thereof defiling the affections , perswading them to fulfill the lusts of the flesh . 6. the sense of heauen and of hell become strangely decayed . and lastly , there may well abide a light to conuince and conuict the conscience thus defiled , but no power to resist sinne in the act . schol. what should wee learne from hence ? minist . first , to beware we loose not our peace and communion with god. 2. to shun hardnesse of heart , and blindnesse of minde . 3. not to suffer the conscience to be senselesse without feeling , but euer to retaine a sight and sense of sinne , and the terror of gods wrath for the same : with some measure of remorse and godly sorrow . 4. to be watchfull , that the vile bewitching pleasures of sin , benumme not the conscience , making it consent vnto such abhominations : for if we so doe , the strength of sinne will ouercome vs ; and by the righteous iudgement of god we shall fall into some great danger , which although it bring vs not to hell , shall be a staine in the conscience , and as a thorne in our side all our life long . schol. is it possible for the childe of god to fall into such grosse sinnes ; as those who are ordained vnto destruction ? the sinne against the holy ghost excepted ? mi. nothing more certain : he may fall into the same sins , and yet be no cast away . esau a reprobate was a fornicator : dauid an elect did commit adultery . lot an elect was ouertaken with drunkennes & incest : so also was noah with wine , peter an elect denied christ , and ioseph did sweare by the life of pharaoh : so that he hath no freedome ( if gods spirit be absent ) more then these , not to fal into such grosse sins : the sinne against the holy ghost excepted . schol. what is the sinne against the holy ghost ? min. there are sixe names giuen vnto this great sinne . 1. it is called , a sinne against the holy ghost . 2. a blasphemy , an impious blasphemy , extreamely impious . 3. a sinne that neuer shall be forgiuen . 4. a falling away , an apostasie . 5. a sinne against knowledge and conscience , in great light , in despite of the spirit of grace . 6. a sinne vnto death . schol. why is it so diuersly named ? mi. because god in his word hath beene pleased so to expresse the same vnto vs : yet , if we list to looke more neerely into the same , we shall finde sundry causes . 1. it is called , a sinne against the holy ghost . not in respect of the substance of the holy ghost , for the essence of the three persons is all in one and the same god : nor yet in respect of the person of the holy ghost , for whatsoeuer is done against any one of the persons , is done against all three : but it is sayd to be done against the holy spirit , because done against the immediate effect , worke , and office of the holy spirit , to wit , against the shining light of the said spirit : this light is indeed an effect of the father and of the son , as well as of the holy spirit : yet it is said to be against the holy ghost onely , because it fighteth against a speciall immediate worke of his , against that light and worke of grace kindled by him . 2. it is called a blasphemy , an impious blasphemy , extreamly wicked . there be diuers blasphemies , a blasphemy of men , a blasphemie directly against the sonne of man ; a blasphemy impious , wicked , such as was pauls blasphemy , which because ( as he testifieth ) it was not done wittingly , he was receiued into mercy , because hee did it ignorantly . but this sinne against the holy ghost , is a blasphemy exceeding wicked ; surpassing his , because it is done with extreame despite against a manifest conuincing light . 3. it is called a sinne which neuer shall be forgiuen not from the nature of the sinne , as if there could bee any surpassing gods mercy ( for a finite creature is not able to commit that sinne , which an infinit god in mercy is not more able to pardon ) but it is saide to be irremissible , because there is no mercy appointed for it , because there is to repentance to be giuen to such a one , and such a one shall neuer beg for mercy . yea i may further adde , that the fury of such a one who committeth this sinne , is so great against christ , that suppose he might haue mercy by repentance , yet hee would not haue it . 4. it is called a falling away or an apostasie ; because it is not only a simple apostasie , of a part , or for a time , nor yet an epilepsie , or a spirit of slumber , but also a totall , finall apostasie . 5. it is called , a sin against conscience and knowledge , with great despight against the spirit of grace : there is no man but hee sinneth against knowledge , & conscience . so these pillars of the church , peter and dauid ( before him ) sinned , with many more . yet all without despight : therefore take away despight , malice , and extreame despight , and so long , there will be no sinne against the holy ghost . lastly , it is called a sinne vnto death , because all sorts of death doe follow it , corporall and spirituall , first and second , temporall and eternall . schol. where doth this greatest sinne chiefely make residence , in these who commit the same ? minist . in the heart and minde . sch. how may it be iudged of there ? minist . by sixe properties or effects , three in the minde , and three in the heart . schol. declare which be they ? minist . in the minde it is done against all sorts of light , 1. against the generall light of all the powers of the mind . 2. against the particular speciall light of the conscience . 3. against the spirituall light , that light of the spirit , word and grace . secondly , in the heart . 1. it must bee done willingly , with a full consent ( as the apostle speaketh . ) for if wee sinne willingly , &c. 2. there must be malice in it : as ver . 29. where such a one is brought in despiting the spirit of grace , &c. 3. there must be the extreamitie of malice in the same ; because such a one treadeth vnder foot the son of god , and trampleth vnder , the blood of the new testament , as if it were dogs blood : crucifying christ vnto himselfe , and making a mock of him ; all which are actions of despite , and extreame desperate malice . schol. what principall qualitie must he needs be endowed with , who can commit this sinne ? mini. he must haue a great light and knowledge : for then it is properly said to be committed , when a mans illumination is so great , that hee cannot bee ignorant ( though he would ) what he doth , and yet for all this , will wittingly and willingly of a desperate malice , oppugne , impugne , christ and his truth more and more , persecuting the same with finall obstinacy , to that end onely to withstand & despit him : so that then they become of a diuellish nature , or rather very diuels : for still the further one wadeth into this sinne , ( vntill the consummation thereof ) the more hee partakes both of the knowledge and malice of the diuell : as the pharises . &c. of all others the worst : for some there were who knew christ in his cratch , some sucking his mother very yong , some nailed on the crosse : others againe , could not know him , no not in the greatest light and glory of his miracles . a 3. sort he had to doe with ; who knew him clearely by the light of the spirit , and of his wonderful works : & yet malitiously spake and did against their knowledge , blaspheme , scoffe , and mocke the sonne of god ; and these were the pharises , whom falling into this blasphemy against the holy spirit , christ reprooueth and threatneth . schol. to how many sorts of people is it incident to commit this sinne ? minister . as i take it , to two sorts onely . schol. which be they ? minister . first , such who hauing giuen their names vnto christ , taking vpon them a profession of him and his truth , yet in the time of tentation doe make defection , continuing in the same , vntill they fall into an vniuersall apostasie , so perfecting this sinne . 2. there hath beene an other sort , who knewe the truth clearly , by a generall , speciall , spirituall , conuincing light , nor taking vppon them the profession therof , nor the names of christians : who not-withstanding that they were indued with a great light of the truth ; yet did with all theyr might in great malice impugne the same , persecuting with great obstinacie christ and his members : such were the pharisies . of the first sort , who made defection , wee read of alexander the coppersmith , iultan the apostate , porphyrie , &c. of the other as i haue saide were the pharisies . for they knew that an vncleane spirit coulde not worke a true miracle : seeing euery true miracle must bee wrought by an infinite not bounded power ( the whole power of hell beeing limited ) which is onely of god : therefore to ascribe such miraculous works to belzebub an vncleane spirit ( derogating the glory of the sonne of god , and taking away the fruites and efficacy of the spirit ) was in them as vilde and pernicious a blasphemie as could bee : since all the diuels in hell ( their power beeing ioyned ) are not able to worke one true miracle : for by them christ was declared to bee the almighty god manifested in our flesh . iustly then were they condemned of blasphemy against the holy spirit , because their sinne had in it no infirmity : but was altogether of obstinate , setled , well-aduised malice : whence from them this sinne hath the name of blasphemie ; as from the first sort of professours ( who haue made defection ) it is called apostasie . schol. what doe you call , or how doe you define this apostasie from the trueth ? min. it is not an apostasie from a naturall , morall , or ciuill trueth , from a trueth in these outward things , ( for which men so striue ) but it is an apostasie from a supernaturall trueth , from a trueth concerning our euerlasting saluation , and the liuely faith in christ iesus . 2. it is not onely a particular apostasie , from any piece or parcell of this diuine trueth , but it is a generall apostasie , from the whole word of his trueth , which wee call the gospell , and consequently , a manifest defection from the liuing god , who in christ iesus was manifested in our nature . neither is it a partiall defection with a part of the soule onely : with the minde or heart onely : but it is a totall defection of the whole soule : yea , not only of the whole soule , but also of the whole man , both soule and body . 3. it is a finall defection , a defection without recouerie , such an apostasie as heb. 6. is called a falling away : so that whosoeuer falleth truly into this sin , falleth away without recouery : yet men doe not come vnto this vniuersall apostasie all at once , but by little and little , and processe of time : for first , they chase away and banish their whole light ; they waft & make shipwracke of conscience ; they desperately harden their whole hearts , vntill they become as it were incarnate diuels , sathanized in a wonderfull manner , vntill they match beelzebub himselfe in their desperate despite and malice : so that there is no sinne which maketh a man so spitefully to detest christ , as this sinne ; yea , with such extreame hatred , that although he might , hee will receiue no benefit of his propitiatorie and expiatorie sacrifice . scho. what is the cause that this sinne is so seuerely punished ? mini. amongst other causes , because it is so free of infirmity & suddaine fits and passions ( which other sins are not free of ) and so full of desperate malitious well-aduised malice , scraping forth all light , banishing all conscience , fighting against the heauens so farre , that because it cannot attaine vnto christ ( who now in heauen sitteth at the right hand of the father , in all glory ) it vndertaketh to bee reuenged vppon his true members , the militant church vpon earth : which ( so farre as it can , it persecuteth , oppresseth , and by all meanes rooteth out : so that it is iust with god in his righteous iudgement , to haue decreed , neuer to giue repentance vnto the same . schol. by what steppes or degrees doeth this sinne ascend to the height of impiety ? min. by foure steps it ascendes , or rather descends towards hell. 1. it maketh a man doe actions against knowledge and conscience ( and that without infirmity , vsuall in other sinnes ) falling from the faith of christ . next , it maketh them to goe on forward in the same continually , vntill they make their partiall defection a totall , their particular a generall , and their generall , a finall apostasie . then , further , it maketh a man diuellish , malicious , despitefull , to grow in malice against christ and his members , more and more . lastly , if ( neere finished ) it bee the sinne against the holy-ghost indeede : it maketh a man violently breake foorth in all sorts or fearefull and terrible persecutions : in all kinde of blasphemies , and grosse visible actuall sinnes : all murthers , burnings , oppressions , witcherafts , sorceries , exterpations , finally , and what not ? to that end onely that it may resist , oppose , and despight , and fight against the power , effect , graces , and conuincing light of the spirit . scholler . may not one who in gods sight and decree is chosen vnto life , seeme to beginne to fall into this sinne , and yet bee called backe both from preceeding therein , and finishing the same ? minister . as i take it , he may : for wee know manasseh , the sonne of good hezekiah king of iuday , ruling in ierusalem , the place of gods glory and worship , in the midst of a glorious priesthood , many hundred yeeres olde : ( whereof he could not be ignorant ) did notwithstanding abhominably sinne , and seeme to goe on in the finishing of this sinne for a long time ; ouerturning and extinguishing ( to his power ) gods worship , building againe those high places which his father had cast downe and abolished ; making a groue , and worshipping the whole hoast of heauen , building altars ( contrarie to gods commandement ) in the house of the lord , and in the two vtter courts thereof , for the whole hoast of heauen ; causing his sonnes to passe through the fire , giuing himselfe to witchcraft and sorcerie , to vse familiar spirits and southsayers : setting vp the image of his groue in the house of the lord : filling and causing ierusalem to swimme from corner to corner with innocent blood : finally , exceeding those exceedings sinnes of the amorites , yet no cast-away , but at length proued to be the child of god for all this . iosephus also thus writeth of him . hee was so impudent , that hee spared not to pollute the very temple of god , the citie and the whole countrey : for making his entry in despite of god , he slew afterwards all those who were vertuous men amongst the hebrewes , and though hee had no want of prophets : yet so it is that he killed euery day some : so that ierusalem was ouerflowne with blood , &c. thus farre wee see one went , and was by the mercy of god called backe againe . wherefore no poore christian ( howsoeuer sinfull ) not comming neere the sinnes of manasseh ought not to thinke hee hath committed this sinne : yet is it good for all to flye all sinnes : chiefely , those done with deliberation , against light , knowledge , and conscience : for wee know , the further that euen peter himselfe went in caiaphas hall , hee swore and forswore , denying christ so much the more : but it was a great mercy to be called backe againe : for which , let all in their feares wish and pray . schol. what in the meane time must comfort & vphold poore fearefull soules ; who imagine to haue committed this sin , therefore forsaking all meanes ? minist . in my iudgement , a better information of their iudgements is of great consequence to helpe to sustaine them ; for though wee yeeld for a while to all they affirme , yet if they say , that they could wish that they had not so sinned , certainely then , they haue not thus sinned ; or if they feare to bee , or fall into this sinne , they shall surely neuer commit this sinne . further , such persons must bee demaunded of ; whether they be come vnto that despite against christ , that they would trample vpon his blood vs vpon the blood of a dogge ? whether their impious blasphemie be such , that ( with the pharisies ) they doe call him belzebub ? whether those forgoing propertie , of this sinne haue beene in them : viz. a touched heart , a taste of the powers of the word of trueth , a taste of the powers of the world to come , to bee partaker of the spirit ( whence all such who affirme that their former actions , and seeming graces , haue onely bin hypocriticall lip-labor , are excluded from possibility to haue committed this sinne ) whether they haue fallen quite away from their religion ? whether they haue renounced their faith in christ ? whether they haue impugned & oppressed the knowne trueth ; yet persisting therein with resolution still to goe on therein ? whether they haue fallen against knowledge and conscience ? whether there bee no infirmitie in their falls ? what long time it is since they haue so sinned ? whether or not as yet they may bee reclaimed ? whether now they obstinately persecute christ in all his members , so farre as they are able ? whether they runne not with a high hand , in all manner of grosse actuall sinnes and rebellions ? whether their wickednes be such , that ( vnto their power ) they draw others into the same excesse of riot with them ? whether their disease hath bin , and is , onely in blasphemies of the minde , and then , it is not , nor so long can bee this great sinne , which bursteth forth ( as is prooued ) in store of all manner of grosse abominable actions ? whether if christ were now amongst vs visibly ; they would set to their hands , and help to crucifie him again ? whether their temporall be turned into a final apostasie ? ( which is only a time for the whole church to iudge thereof . ) finally , whether they be transformed ( in a manner ) into the very diuell ? so partaking of his light knowledge , malice , and diuellish nature : all which properties to bee in them , none but by aduice of the diuell ( in the furie of a strong tentation ) will dare to affirme , so that by tha time these questions haue beene pressed ; and their contrarie , lying , shifting , sophisticall answeres , obiections , and euasions refuted and discouered , it is likely by the grace of god and the other meanes , that the fury of the temptation will diminish , and their iudgements be somewhat enlightened : since it is a trick of the diuell in temptation ( chiefely when he is ayded by melancholly ) to make our least sins our greatest , and our indifferent sins , the sin against the holy spirit . therefore now to conclude this point , all such poore sinners , who either feare to haue committed , or to commit this sin , not hauing the fore-named properties ( for some , or a fewe of them will proue nothing ) may cheere vp their faint-ding spirits , and lift vp their feeble falling hands & weake knees , making straight steps vnto their feete ( as the apostle speaketh ) least that which is halting be turned out of the way . for their sin is farre , farre , farre : and not neere this most fearefull extreamely impious blasphemy , vnto which repentance is denied : farre from this finall apostasie and wilfull malicious sin , against knowledge , and the conuincing , coole , well-aduised light of conscience : farre , farre , & not neere this sinne vnto death , called , the sinne against the holy ghost : and therefore may , and ought boldly to vse all the holy meanes , appointed of god to attaine the assurance of saluation . schol. but to returne to our former purpose , how commeth it to passe that the children of god fall into such grieuous sinnes ; grace by the holy ghost being begun in them ? mi. because they nourish not the grace of god , but suffer the power of sinne to ouer-rule them . schol. after what manner doe the degrees of sinne growe vpon the elect ? minist . first , the minde is blinded the will peruerted , and the affections corrupted with the desire of the pleasures of sinne . 2. the graces of the holy spirit are quenched by the entertaining of worldly lusts . 3. the inward restrayning grace being away , and so the heart defiled with vncleannesse , the members of the body ( which are now become the weapons of vnrighteousnesse ) hauing no power to resist , doe yeeld and fulfill the will of the flesh . scholler . what may wee learne from hence ? minist . first , to take good heede , and beware of the first motions of sinne . next , warily to entertaine grace , both in flying all occasions of wickednesse , and entertaining all holy exercises ; thereby preuenting hardnesse of heart , blindnesse of minde , and deadnesse of spirit . further , to haue a continuall battell against the vildnesse of our inward lusts . lastly , although the flesh refuse to fight : yet to be constant , and neuer giue ouer striuing if it were but with one sigh vnto god , from the sense and burden of corruption . schol. what is the disposition and state of the childe of god , when he sinneth in the afore-said manner ? mini. he is senselesse either of the ioyes which he once felt , or of the terrours wherewith his soule once was pierced , because hee hath quenched the spirit . next , the loue of sinne preuaileth against that loue which formerly he had of god. then the heart is hardened ; in which , although there abide a memorie of wrath , yet there remaineth no terrour to be as a bridle to curbe and restraine sinne . further , there is a sluggish vnwilling carelesnesse , in performance of all spirituall excercises : he hath then no pleasure in prayer , reading or hearing of the word , &c. last of all , those small sinnes which before hee made conscience of , he will neither account so much of them , nor of greater sinnes , as before hee did of euill thoughts . schol. what is the cause heereof ? minist . first , an inward desertion of the spirit : next , the tyrannie of the flesh in the lusts of it . scho. what causeth the spirit of god to withdraw himselfe ? min. sinne and impenitencie . scho. what maketh the affections to be thus vile ? minister . first , a distaste of the meanes of grace . 2. pleasure in vnrighteousnes . schol. doeth the childe of god sinne as freely , and as senselesly , as the wicked and reprobate ? min. before he be called , he may . sc. but after effectuall calling , will he sinne as freely and loosely without conscience as the wicked ? minist . as concerning the vnrenewed part . sch. how is it possible that the childe of god being effectually called , can fall , seeing he hath the spirit of god. minist . by reason of the weakenes of grace , and strength of corruption . then because the child of god suffereth the heart to goe loose , without laying any imposition and burden vpon the same , either of terror or inward strife , by holy exercises of the minde , or outward lawfull imployments of an ordinary calling . scho. what necessitie is there of this burdening the heart . min. because the heart is neuer idle , but in continuall motion : therefore when we ouercome it not with good things ( it being now bent vnto all euill ) or when in striuing wee are not equall vnto it : it ouercommeth vs , making vs to fall shamefully . schol. doth the childe of god for all this sinne so freely , that he escapeth in the meane time vnchallenged ? mini. no , for in the time of his sinning , hee hath a reprouing accuser within him . schol. what in this doth the renewed part ? minist . it will not suffer him to take his full swinge in him , but hee is displeased with it : it admonisheth , but is not hard : it opposeth it selfe , but hath no force to controle , command or restraine , but is ouercome by the olde flouds of filthinesse of the vnrenewed part : and thus it lyeth as it were smoothered , drowned , & quenched : and so the spirit commeth to be grieued . scholler . now tell me if the child of god can fall after that hee hath receiued great comfort ? minist . he may , for peter after that he was ouershadowed on the mount did fall grieuously , denying and forswearing christ . and also afterwards , when hee had receiued a farre greater measure of the spirit , did not only dissemble himselfe , but also drew barnabas in the same hypocrisie . scholler . can the childe of god after that hee hath beene heauily cast downe with terror fall againe ? minist . he may : so ezechias , after he had bin greatly terrified , did fall ; so did dauid in numbring the people . scholler . why suffereth the lords his saints to fall thus ? mini. first , to teach him that standeth to take heed least he fall . secondly , to shew vnto the saints their owne weaknesse . 3. to teach them to entertaine and cherish god carefully in their hearts . 4. to make his children earnest in begging the grace of sanctification ( yea aboue the grace of feeling ) that their election may bee confirmed so much the surer vnto them thereby . scho. doth the lord suffer his saints after they haue fallen , to sleepe in sinne ? minist . not alwaies , but in the end he wakeneth them . schol. what is the first thing which god worketh in them at their wakening ? minist . he worketh in them , first a sight : secondly , a sense of sinne : lastly , a feare of punishment . sc. what maner of sight worketh he ? minist . first , he letteth them see the hainousnesse of their sinnes in hauing offended so glorious , dreadfull and terrible a maiestie . then hee aggrauateth their sinnes so much the more , in that it was against the light of conscience and feeling , after their effectuall calling : therefore the wrath of god to be so much the more incensed against their sinne . lastly , he sheweth them to be guiltie , and by their owne confessions , iudge and condemne them to be worthy of hell fire . schl. what manner of sense is that the child of god hath being thus wakened ? min. first a sensible torment : next , an absence of the holy spirit , and his sinne standing vp betwixt him , and the mercy of god. scho. what maner of torment is that which he feeleth ? min. the torture-racking conscience drawing him before gods tribunal , accusing , conuicting , and condemning him , beginning to be a terrible executioner , in vexing and tossing the soule , with the intollerable sting of an vnspeakeable wrath . schol. what in the meane time doth the soule in such an estate ? minist . it suffereth vnder intollerable weights and burdens , doubtings , heauy and conflicting battels , not being able to find any issue . schol. what manner of feare is that which the child of god hath being wakened ? minist . a feare of eternall reiection from god. next , a feare that his effectuall calling ( which he once imagined to be good ) was but counterfet . further , a feare that the holy spirite will neuer come againe either to comfort or sanctifie him , in that measure he formerly enioyed it . lastly , a feare that either his sinne will not be forgiuen him : or at least will bring some great shame and punishment vpon him . scho. in this estate what is the disposition of the child of god towards sinne ? minist . he wisheth from the bottome of his heart hee had not so sinned . next , hee hath indignation at sinne , not so much for the torment he feeleth , as that he hath offended so good and gracious a god. yea , hee abhorreth himselfe for his sinne . sch. what learne we from this manner of wakening of gods saints ? minist . first , that god will not suffer his children to sleepe for euer in their sinnes . next , that sinne hath a most terrible , fearefull countenance . lastly , that though sinne lurke for a while , and seeme pleasant to the taste , yet it bringeth with it the extreamest sorrow in the world : yea , if god but waken any for an euill thought , it prooueth more fearefull , then all the torments in the earth . schol. which be the sinnes that trouble the child of god most ? min. those sinnes which he committeth after his effectuall calling . schol. but , will the lord suffer his children to lye still thus vnder terror and doubting ? minist . no. schol. what , and how worketh he in his saints , after that in this manner hee hath beaten them downe ? minist . first , he softneth the heart in a bitter sorrow , in the abundance of the spirit of prayer and mourning , to poure out the heart before him with many teares and strong cries . next , by degrees in processe of time , he poureth out , first a hope , then a sense and perswasion of the remission of sinnes : clensing the soule from guiltinesse , through his most pretious blood , all-sufficient merites and satisfaction , being apprehended and applyed by faith , which he then increaseth and strengthneth to see and lay hold vpon the promises of life . then , hereupon he bringeth comfort , and more assured perswasion vnto the soule , confirming and setling the weary and troubled heart with the spirit of peace . lastly , he giueth the trembling soule a free accesse vnto his countenance , with boldnesse to draw neere vnto the throne of grace ; and crie abba , father . so that marke how fearefull it was before of his dreadfull maiestie , and how it was perplexed in doubting of his loue , it will now find him a thousand times more comfortable and more sweete in powring out of his loue ; and the sense thereof , by the spirit of adoption , and ioy of the holy ghost . sch. what fruits bringeth this foorth . mini. in respect of god , the child of god will loue him better then euer hee did before . the lord will also bee most pretious in his eyes : and the promise will bee as meate and drinke vnto the soule . next , in regard of sinne hee will hate and abhorre it more then euer hee did , and will bee very warie of the deceitfulnesse thereof , that it snare and entice him not in the like manner againe . further hee will abhorre himselfe in regard of sinne , accounting of himselfe as of the most base and miserable wretch in the world . lastly , he will labour instantly , in season and out of season , to make a couenant with the eyes , the tongue , and all the members of the body , watching also diligently ouer the heart and affections that , as in former times , they riot not in licentiousnesse . schol. yet , i would know , whether one feeling the bitternesse of his sin and mourning for the same , & hauing a sense of the forgiuenesse thereof , with a full purpose neuer to do so anymore by gods grace : if yet for all this , hee can fall into the same sinne againe . minist . yea certainly in some sort . schol how so . minist . first , because in men there is a predominant sinne of naturall inclination , which hath more power ouer a man , then any other sinne : which cleaueth as close vnto him , as the skinne of his body . this sinne for the most part leadeth , and ouer-ruleth a man : well it may be that with much strife , sorrow , mourning , and with many teares hee may obtaine grace to see , hate , striue against it , and in part to slay it , but doe what he can , hee will hardly get it altogether abolished . againe , because sathan the cruell enemie of our saluation , still prouoketh the childe of god chiefely with the inticements of that ouer-ruling sinne , working after this manner . first , he watcheth diligently for an opportunitie to catch vs , when we are not vpon our guard , or when ( being carelesse ) we thinke and footh our selues that we haue sufficiently ouercome and maistered such a sinne , and that we shall not be troubled therewith any more . then , hauing thus at vnawares surprised vs ( wee being vnarmed and not able to resist ) his inticements ( ayded by our inward foes ) reenter into vs againe by degrees : so causing vs to fall by little and little . for , first hee casteth a faire smooth vaile ouer the predominant sinne of naturall inclination , making it either ( if it be possible ) to appeare no sinne at all , or at least to be but a small , light , trifling thing and not out of measure sinnefull as indeede it is : after which ( frailty not being able to resist ) the affections are defiled , inflamed and set a fire , with a loue to the inticing obiect of seeming delight : which being done ( the flesh and carnal reason now bearing sway ) hee neuer leaueth vntill he cause the childe of god to fall into the same sinne againe ; vnlesse the lord by speciall grace sustaine him . schol. what mooueth that cruell enemy to assault gods children in that terrible manner ? minist . the hatred which he hath , first , against god , and then against man because of god. next , because aboue all things hee would gladliest haue one to fall away , who hath obtained grace : for this he thinketh is his glory , to disgrace the worke of the holy spirit in vs ; and to cause the name and holy religion of god to be blasphemed : as also that hee may bragge ( if it were possible ) of his victory ouer the power and grace of god. and further , because there is rooted in him an vnsatiable desire of the destruction of all the creatures of god , but especially of his elect children . sc. what lesson ariseth from hence ? minist . first , to take no truce with sinne , because this cruell enemie entreth vnto the soule thereby : for dallying with sinne is as it were a doore for him to enter in vs : the soule then being the place of his residence . 2. to labour diligently and narrowly to finde out all our sinnes : chiefely that predominant of naturall inclination . 3. we must labour to be in a continuall battell alwayes with all our sinnes , giuing them no rest , nay not so much as suffering an euill thought to enter into our minde with peace , but to suppresse , pursue and crucifie it presently , by lifting vp the heart vnto christ , & striuing against it fourthly , to be sure that we repent vs of all our sinnes , truely , as often , and so many as possibly wee can remember , crauing for those wee cannot call to minde ; and as our eyes are opened , by which we see more and more , to be sure we purge all out , conceale nothing from god : so making a cleane conscience . 5. to be at a continuall battell with all our euill affections , pressing them downe with a continuall remorse and sorrow , with faith in the obedience , merits , death and resurrection of christ iesus . 6. to watch continually and beware that the strength of sinne on a sodaine inflame not so the powers of the soule , that they breake out like fire in the whole man. 7. to be sure aboue all things we continue a most earnest constant fight against our predominant sinne , being warie as we loue our life and peace , that we suffer not the least motion thereof to enter in our soules , because this ( aboue all other sinnes ) is the traytour that will soonest deceiue vs , vnder shew of friendship . for if we suffer the thoughts thereof to encroach vpon vs , it will passe our power to restraine the same ; vntill ( to our extreame sorrow ) it haue burst forth in action . further , to labour to fill the heart , both with the word , and with a sense of our continuall guiltinesse , because we drinke iniquite continually , like vnto water : endeauouring therefore to let the feare of god so possesse the soule , as to terrifie it from euery little sinne whatsoeuer , remembring also continually the excellencie of that euer-glorious crowne prepared for all those , who with a true ( though weake ) endeauour ( according to grace giuen ) striue for the same , with patience , running that race which is set before them , least with the damned they burne in hell-fire for euer . then , to labour with all our might to keepe a broken and contrite heart , soft and humbled , not only for the euill we do , but also for that good wee should haue and doe . further , to bee familiar with god in prayer , labouring so to settle the heart , that we may be more and more acquainted with him . in which we must marke what our disposition is before wee pray , what comfort wee haue in prayer , and how wee are disposed after prayer : when if we find no comfortable presence or sense of his loue ; wee must looke backe vnto our former actions since last we receiued comfort , viewing what ionas causeth this tempest : which found , wee then must neuer giue ouer , vntill by a sound repentance we haue purged the heart therof . lastly , to endeuour ( whatsoeuer the world thinke ) still to keepe a sorrowfull and lowly heart , longing for his blessed maiestie vntill he come : when we feele him present , blessing him for the same , and diligently retayning him by faith and a good conscience . scholler . seeing the lord hath all grace in his owne hand , and both biddeth vs be holy as hee is holy , and hath power to make vs holy : what is the cause that hee suffereth his deare saints to fall sometimes againe and againe into the same sinnes which they hate , being sorrowfull for them , and desiring earnestly to leaue them ? minist . to exercise their faith and repentance , and humble them least they should grow proud . to make them loath this present life ( in regard of sinne ) when they behold and feele themselues thus snared against their wills , to long for that life where they shall neuer sinne any more : but serue their god willingly , perfectly , and constantly for euer and euer . schol. may any one then conclude that he is vnder the eternall terrour of gods wrath reprobated , when he feeleth an absence of god , a presence of sinne after remorse and true for sorrow falling into the same sinne againe ? minist . no. schol. in such an extreamity , what must then vphold ? minist . three things . 1. to looke vnto that which god worketh in vs : 2. to looke diligently into the nature of god. 3. vnto the examples of the saints . schol. what should be obserued , concerning gods working in vs ? minister . first , that seeing we consist of diuers contrarie parts , renewed and vnrenewed ; that there may bee in the renewed a misliking of the euill , that we may say with saint paul : it is no more we , but sinne , which reigneth in vs doing the euill . so againe , the thing which i hate , that doe i , and the good thing which i would , that doe i not . next , we must be sure , that so often as we fall , wee must immediatly flye vnto god by repentance , to obtaine new remission and pardon , not delaying the time , least ere wee be aware , deadnesse and hardnesse of heart steale vpon vs , seeing he who is vnfit to day , shall be lesse fit to morrow ; remembring there-withall , least sathan ( who warcheth but an opportunity to drowne the soule in perpetuall sorrow ) ( suggest some lye or slaunder vpon the trueth of god : that the iust man ( as it is written ) falleth seuen times a day and riseth againe : and that when a sinner repenteth him of his sinnes , from the bottome of his heart , god will put away all his iniquities out of his sight . and further , that since hee himselfe ( the law-maker ) in the gospell hath commanded vs , to forgiue our brother not onely seauen times ; but also seauenty times , a day ; not to doubt ( seeing hee is the perfect patterne and fountaine of mercie ) but that hee will put in practise his owne commaundement . further , we must obserue , whether the falling into sinne , bringeth with it a new and more mortall hatred vnto the same sinne , with new exercises of faith ; so that looke how fast and often sinne assaileth vs , we be as busie labouring and thinking of new engines , with which wee may resist , destroy , and expell the same ; resoluing by the grace of god neuer to giue ouer , vntill wee obtaine victory ouer it : with a resolution to fight constantly against it , though god should humble vs with such a crosse vntill our last breath ; heere trying whether yet in this extreame sorrowfull estate ( we haue a secret hope ) with heauie , low , drowned , stollen sighes , that god will one day in his owne good time releeue vs ; we in the meane time retaining a holy humble iealousie ouer our selues : altogether relying vpon god , and mourning as oft as wee are able for strength against it : chiefely then , when we imagine all peace , the power and rage therof being quite subdued . then also , we must marke , if our loue vnto god maketh also our loue vnto christ iesus to grow bold and violent ; so that we run vnto him with all our might , laying hold of him and his righteousnes for our life , with a vehement loue ( grounded vpon his nature ) which will not be put backe with whatsoeuer euer checkes : thus crying vnto him continually for a sense and feeling of the remission of our sinnes ( for those , vnto whom much is forgiuen , they loue much ) it being vnto vs a most sure token of forgiuenesse , when our soules are bound vp with a secret sweete loue vnto christ iesus . lastly , we must take heede , and be sure , that we haue this disposition in vs , that because we haue so often found god so exceeding good and mercifull in forgiuing vs againe and againe , that ( if it were possible ) although there were no hell , yet for the loue of god onely , we would abstaine from sinne and the occasions thereof . schol. what should we looke to in the nature of god ? min. that he is mercy and loue it selfe , and through loue hath sent christ to redeeme vs : and that hee looketh not vnto our vnworthinesse , but vnto his owne mercies . that as the pittifull parents tender the good of their children in all chastisements : so doth god in all these crosses , procure the good of his saints . that there be more mercies in god , then sinnes in vs. that as he is able to forgiue vs one sinne , so is he able to forgiue vs many hundred thousand sinnes , euen so often as he giueth vnto vs faith and repentance . for the lord neuer bestoweth these graces vpon any , whom hee also therewith forgiueth not . schol. what should we haue regard vnto , in the examples of the saints ? minist . first , looke how they haue fallen after grace obtained . 2. consider how god hath freely forgiuen them . 3. consider that they not onely obtained mercy for themselues , but that they also might be the examples of the mercy of god vnto others . paul , he obtained mercie , that iesus christ might shewe vpon him all long-suffering , for an example vnto all such who should in time to come beleeue vnto eternall life . and abraham , his faith was counted vnto him for righteousnes ; & it is written , not for him onely , but also for vs who beleeue in him , who raised vp iesus our lord from the dead . finis . a prayer for the distressed . o most mighty , most glorious , eternall , iust , holy , omnipotent , all-seeing , and euer-liuing god , who art full of terrible maiestie in all thy workes , iust in all thy iudgements , yet most of all wonderfull in thy christ : since now it hath beene thy blessed will to send vnto thy poore distressed seruants this weake helpe , how to know , shunne , and iudge of thy wrath : be graciously pleased also by the bowels of all thy tender mercies in thy christ , to giue a blessing vnto the same , accompanying it with the powerfull working of thy meruailous spirit : that thereby it may bee able to minister a word in due time to their wearie soules , effecting that for which thou hast sent it . and for the glory of thy names sake , so remoue thou the darkenesse , blindnesse , ignorance , obstinacie and terrours of their minde , eyes , vnderstanding , will , and conscience ; that the abused powers of their soules , may no more bee stayed by any deluding fancies , from effecting their proper functions : to effect which , o be pleased thou boundlesse bottomlesse ocean of mercie , for iesus sake to remoue from before them that vaile which is drawne before , and spread ouer all flesh , that they may see and iudge of things inuisible : thus attaining to haue a good conceite of thee their most gracious and louing god. o , since all nations are as nothing before thee , and in that they are , it is because thou callest things that are not , as though they were , ( thus causing them to be ) therfore but cal thou them , which in their owne eyes and feeling are not , and they shall presently be somewhat : for so long as their abused fancies present thee vnto them as their enemie , perswading themselues not to belong vnto thy decree , what can they doe but runne away from thee ? therefore for thy mercies sake in redemption , passe thou by all their transgressions , onely looking through the all-sufficient merits of thy well-beloued sonne vpon them , that thus their sins may not stay thy mercies . and giue them willing hearts to come vnto the place where thy honor dwelleth : that in thy good time the means may so soften their hard hearts ( by thy mighty assisting power ) that they may attaine vnto the spirit of mourning and compassion , thus teaching them to lay hold vpon christ ( that altar of refuge ) for their life . and since faith and repentance are thy gift ; giue vnto them these graces for thy christs sake , that so confessing their sinnes , they may call vnto thee for mercie , thy mercie by repentance ; thus giuing them assurance of remission of sinnes , that so remission of sinnes may giue them assurance of saluation . and for those who lye now as thunder-beaten vnder the terrour of thy wrath : o looke vpon them also in the multitude of tender compassion : heare them now speedily , when their spirit faileth , put their teares in thy bottle , and secretly comfort them with thy choice consolations , giuing them a liuely hope in expectation of their ioyfull deliuerance . in the meane time perswade their soules that they are thine , that furie is not in thee , that all these things shall worke together for the best vnto them . and , good lord , so temper thou the seueritie of thy iustice and terrors of their consciences , that as thou castest them downe with the one hand , so thou wouldest raise & hold them vp by the other : as thou shewest vnto them the threatnings due vnto their sinnes ( and thereby the exacting rigour of thy iustice ) so open their eyes to see thy manifold free promises in christ iesus ; that they may apply the merits and vertue of his obedience , death , passion and blood , vnto their trembling soules . oh , as thou art mighty to saue , so shew thy mighty power in confounding all their enemies ; in wrath remembring mercie . and grant vnto them for thy christs sake , grace to be truely humbled vnder thy mighty hand , and draw neere vnto thee , that thou mayest raise them vp in thy good time : vntill which time , giue them patience , hope , faith in thy promises , the spirit of prayer , many comforters ; and in the multitude of thy exceeding mercies , accept of their faint and weake grones , sighes , desires , wishes and prayers , giuing a blessing vnto all their endeauours . and good lord , of thy most exceeding rich mercies , for christs sake , confound sathan and all his suggestions in any of these thy children , by thy mighty and vnresistable power : & though thou suffer him to tempt , yet let him neuer ouercome them . but discouer thou the tempter in his colours , that so ( discerning him to be the father of liars ) they may no more beleeue his suggestions . and teach them all so to beleeue thee in thy word ( vsing the meanes of their saluation ) that in thy goodtime , they may finde peace of conscience , and ioy in the holy ghost . and good lord , because , if thou present thy selfe vnto them as a consuming fire , no creature dare approach the mount of thy holinesse : o put off thy glittering sword for a while , and arme thee with all thy attributes of mercie , that so these poore soules may with boldnesse drawe neere vnto thy throne , so confessing their miserie , and giuing thee praise of thy glorie , that thou mayest restore vnto them their peace . and blessed lord , although thou come not vntill the fourth watch , yet come at last , and suffer them neuer to depart this life , vntill thou say vnto their soules , that thou art their euerlasting saluation . and in the meane time , although thou come not so soone as they call : yet vntill thou come , ( least sathan deceiue them ) ouerthrow , aiminish , and delay all his fiery temptations , that euen by this they may know thou fauourest them , because this their enemy doth not triumph against them . and when thy good ti●● shall bee , though now ( in their sight sense and feeling ) thou seeme to teare and rend the mountaines before thee , in such terror , as though thou eyther wert bent to destroy , or hadst neuer loued them : yet appeare thou ( for thy christs sake ) at last in that still and soft voyce , wherein thou vsest to speake peace vnto thy children : so comforting them according to the dayes , wherein thou had afflicted them : that thus both the one and the other ( yea all of them ) may glorifie thy great name much more , by their conuersion and consolation , then euer formerly they dishonored thee , in the time of their sinnes , temptations , and former ignorance ; and that onely for iesus christs sake thy deare sonne , in whom alone thou art well pleased : to whom with thee and thy blessed spirit , be all honour , glory , power , prayse , might , and dominion , world without end , for euer and euer , amen . notes, typically marginal, from the original text notes for div a02762-e4490 psal . 14.1 isa . 28.15 isa . 59.15 . psal . 73.12.13.14 . 1. cor. 2.14 . 1. cor. 2.14 . iob. 15. &c. iob. 20.5.6 . iob. 21.16 . &c. 30. rom. 1.4 . 2. cor. 5.3 . ioh. 5.44 . ioh. 15.5 . rom. 1.28 2. cor. 3.5 psal . 58.11 . heb. 11.6 gen. 1.1 . psal . 1.24 . psal . 119 69.101.103 . psal . 107.20 . psal . 119.50 . ierem. 23.29 . 2. cor. 10 4. heb. 4.12 psal . 19.7.8 . ioh. 8.44 . psal . 119.99 . pro. 1.23.24.25 . &c. deut. 28 64.65.66 67. isa . 49.6 . isa . 7. and 11. and 5● 2. thes . 7.8 . &c. mat. 11.13 . ezek. 36.26 . ier. 32.40 . gen. 48.3 . 1. king. 2.2.3 . &c. ioh. 4.24 . rom. 1.20 psa . 139.6 isay . 66.1 gen. 15.1 leui. 19.2 deut. 6.4 matt. 28.19 . gal. 4.8 . exo. 3.14 reuel . 1.8 rom. 9.22 23. eph. 2.4 . 5. tit. 33.4.5 . &c. gen. 2.18 . ezek. 18.4 . rom. 4.15 . 1. ioh. 5.4 rom. 6.23 gen. 2.17 rom 1.18 . & 2.8.9 . isa . 27.4 . ioh. 3.36 rom. 1.18 hos . 11.9 isa . 64.5 ephes . 2.3 rom. 3.23 psal . 5.4 . 2. sam. 14 15. 1. thes . 1.10 . isa . 53. 1. cor. 11.31 . deut. 9.19 . deu. 3.26 mic. 7.9 . rom. 9.14 psa . 78.49 . reuel . 14.10.11 . psal . 2.12 psa . 49.7.8 . psa . 49.7 . and 15. 1. iohn 3.16 . reu. 19.15 . reu. 5.9 . psal . 110.12 . 2. pet. 2.4 iud. 6. gen. 3.17 18.19 . gen. 6. 16. gen. 19.24 . isa . 53.5.6 . mat. 25.4 . nah. 2.3.4.5.6 . deut. 32.39.40 . deut. 29.19.20 . heb. 3.12 13. heb. 10.31 . ier. 10.11 zec. 7.11.12.13 . leuit. 26 19.20 . & 26. hag. 1.6 . psa . 78.32.33 . rom. 1.28 . deut. 28.23.24 . deut. 28.22.26.27 ibid. 66.67 . matt. 10.18 . hos . 7.9 ier. 5.3 . 2. the. 1.9 eph. 2.1 . isa . 11.6 . 2. tim. 3.1.2 . re. 1.30 . deut. 9.29 . ier. 32.39 . ezec. 36.26.27 . isa . 43.9.11.12 . matth. 20 5.6 . isa . 43.9.11.12 . eph. 5.13 mic. 7.8.9 . 2. chr. 33 da. 4.34 . act. 9.3.5 6. mar. 16.9 . rom. 6.16 . 2. tim. 2.26 . iudg. 12.6 . isa . 58.10 11.12 . psal . 116 11. act. 16.16 . mat. 9.24 . rom. 11.29 . diuision . psal . 38.2 and 77.2.3 . &c. psal . 51.4 . ibid. v. 11 ibid. v. 12. io. ca. 2.4 . psal . 77.2 & 38.17 21. psal . 32.5 . and 66. psal . 6.9 . psal . 94.18.19 . pro. 22.3 . psal . 7.119.49.50 . iohn 3.14 15. hos . 2.14 . act. 16.14.15 . act. 8.39 . act. 2.37.38 . &c. act. 9.9.19 . 1. pet. 1.8 . isa . 63.17 psa . 31.22 . psal 77.5 6.10 . psal . 42.1.2.3 . psal . 30.7 psa . 42.11 . psal . 42.9 . rom. 8.26 . consolation for such , who ( as they think ) are not able to serue god in spirit and trueth . rom. 7.21 psa . 73.25 . isa 8.17 . psal . 16.9 and 40.1 . lam. 3.26 . cant. 1.3 . psal . 121.1.2 . cant. 3.4 . cant. 3.4 . psal . 142.3.4 . psal . 143.6.7 . why god at first , will not be found in the means . psa . 77.7 . isa . 38.27 ezek. 36.22 . 1. sam. 1.10.11.19 iob. 42.7 . lam. 2.31 32. iere. 3.12 psa 42.11 . mic. 7.8.9 . psal . 37. psal . 27.13.14 . hab. 3.2 . iob. 13.15 . isa . 28.16 . isa . 54.7 . ier. 31.37 3. who they are who feele no wrath , yet remaine vnder the wrath of god. rom. 7 9. iud. 10. 2. tim. 3.5 the seuerall conditions of this estate . eph. 2.12 1. cor. 15 34. 2. thes . 1.8 . heb. 6.4 5 , 6. eph. 4.18 19. rom. 1.28 . how farre a professor may be vnder this wrath. 2. pet. 2.21 . luc. 8 13. and 1. cor. 13.2.13.2 . math. 27 4. numb . 23 ●0 . matt. 19. ●6 . heb. 6.4 . mar. 6.20 . rom. 2.15 . & 3.20 . 1. cor. 13.2 . isa . 29.13 1. cor. 8.1 iam. 2.19 gal. 2.20 . 2. cor. 7.10 . gen. 4.13 . numb . 23 10. ioh. 5.35 . iud. 19. 2. tim. 3.55 . ioh. 4.16.17 . 1. tim. 3.5 . mark. 6.29 . mar. 7.6.7.8.9 . 1 cor. 1.4 37. psal . 119.97 . psa . 40.8 . rom. 7.15.22.23.24 psal . 119.5 . isa . 1.9 . ion. 2.4 . pro. 1.23 . matth. 5.6 . isa . 30.18 . isa . 4.3 . rom 5.1 . eph. 2.8 . act. 20. ●1 . ● . tit. 2 5. and 2 8. heb. 10. ● rom. 4.25 col. 2.3.9 act. 15.11 . io. 21.19 . 1. pet . 1.8 . psal . 42.1 2. psal . 51.12 . 2. cor. 7.10 . phil. 2.13 . psal . 31.4 zach. 12.10 . psa . 31.11 . psa . 30.10 . psa . 31.7.8 . psa . 38.4.5.6 . psa . 88.31 . psa . 22.1.2 . psal . 51.3 psa . 32.3 . psal . 77.5 psa . 42.5 . ps . 66.10.11.12 . ps . 42.1.2 . psa . 84.2 . psa . 63.1.2 . rom. 4 18 psal . 119.1.147 . numb . 23 19. lam. 3.21 phil. 1.6 . eph. 2.1.2.3 . rom. 3.21 23.24 . gen. 25.32 . num. 23.10 . psal . 63.6 . eph. 3.16.17 . phil. 3.21 . psal . 73.25 . psal . 116.1 . rom. 7.24 . phil. 1.21 23. rom. 8.16 rom. 14.7 . 1. cor. 2.0 . psa . 13.24.25 . psa . 31.19 . psa 36.7.8.9 . psa . 52.35 . psa . 63.3 . psa . 88.14 . ezek 30.31 . act. 2.37 . zech. 12.10 . ier. 31.9 . eze. ibid. eze. 20.43 . psa . 51.1.2 . rom. 7.24 . psa . 42.1 . psa . 116.1 . isa . 29.9 . heb. 2.1 psal . 119.37 . psal . 39.1 gen. 6.5 . ier. 17.9 . psal . 32.3.4 . 2. cor. 7.11 . ier. 14.30 . rom. 7.14 psal . 51.22 . ibid. ver 9 cant. 1.4 . ier. 14.22 mic. 7.8.9 . psa . 77.9.10 . isa . 8.47 . psa . 44.17.18.19 . la. 3.26.32.33 . rom. 7.19 psa . 116.1 . psal . 139.21 . psa . 51.19 . 1. thes . 2.16 . gen. 4.4.13 . mat. 27.4 . isa . 48.22 . heb. 12.29 . mat. 25.41 . gen. 4.13 isa . 30.33 1. king. 21 27. heb. 10.31 . mar. 9.45.46 . luke 16.24 . matt. 27.5 . 1. sam. 28 15. gen. 4.14 pro. 28.1 . heb. 12.16 . rom. 2.5 . heb. 3.12 eph. 4.19 gen. 4.13 mat. 22.13 . reuel . ● . 10 . gen. 4.24 matt. 27.5 . psal . 38.3 psal . 31.4 . psal . 51.7 psa . 119.49 . gal. 6.14 phil. 3.8 . psal . 71.14.15 . rom. 7.18.23.24 . psal . 22.1 . psal . 88.4 5. ps . 40.2 . psa 38.4 . psa 55.4.5 . psal . 88.15 . ioh. 3.5 . psal . 51. luc. 15.18 . 2. cor. 7.11 . rom. 4.18 isa . 8.17 . psa . 119. ●2 . psal . 37.4 psal . 51.4 psal . 104 29. psal . 119.71 . why nouices in christianitie haue much feeling . psa . 77.7 , 8 , 9. psal . 92.13.14 . psal . 44.17.18.19 20. psa . 86 . 1● . luke 12.19 . cant. 5.6 . 2. cor. 5.7 heb. 12.5 heb. 5.13 matth. 15 22. psa . 116.1 . heb. 5.14 exod 32.11.12 . & 32.12 . psal . 40.10.11.12 . psa . 31.22 . mat. 9. & 15.23 . 1. cor. 9.27 . psa . 71.14 . iob 13.15 iob 19.23 24.25 . 2. cor. 5.7 psa . 36.3 . rom. 8.24 25. math. 16 18. iob 29.24 . mat. 9.13 . mat. 11.28 . reu. 22.17 . isa . 1.18 . ezek. 33.11 . matt. 12.20 . isa . 61.1 . mat. 10.20 . isa . 61.1 . luk. 15.4.23 . phil. 3.9 . eph. 2.1 . rom. 9.33 . rom. 8.1 . psa . 61.2 . psa . 27.5 . psal . 32.7 ioh. 20.29 l● . 3.24.25.26.27 31.32 . ioh. 3.33 . and 14.6 . iosh . 23.4 . 2. tim. 1.12 . isa . 43.10 11.12 . isa . 40.13 25.26.27 28. ier. 3.31.32 . gal. 3.28 . rom. 3.23 24. 1. tim. 1.15 . eph. 2.1 . isa . 40.31 psa . 1 38.7 . 1. tim. 1.13 . matt. 9.13 . ●am . 4.5 and 5.8.2 . is . 53.4.5 mat. 11.28 . phil. 3.9 . isa . 55.8.9.1 psa 8.47.8.9 . eph. 3.20 act. 9.3 . mat. 5.18 . luk ● . 54 ioh. 3.33 . rom. 3.4 . heb. 10.23 . isa . 33.6.7.8.11 . isa . 59.16.7 . isa . 63.5 . rom. 10.9 eph. 5.8 . act. 26.18 . act. 2.37 &c. rom. 5.5 . 1. pet. 1.8 . phil. 4.7 . 1. cor. 2.9.10 . eph. 21. and 5.8 . act. 2.37 deut. 28.65.66 . act. 2.37 . eph. 5.13 . phil. 3.6 . rom. 7.9 . eph. 2.1 . rom. 1. rom. 8.26 isa . 33.14 gen. 4.13.14 . isa . 63.17 psa . 51.10 . gal. 3.17 . isa . 61.10 isa . 42.3 . mat. 5.6 isa . 38.14 rom. 8.28 phil . 4.07 . ps . 40.1.2 . 1. cor. 11.12 . math. 5.3 mat. 13.16 . luc. 10.24 . mic. 7.9 . hes . 14.8 . isa . 42.3 . rom. 8.36 iohn 3.16 eph. 2.4 . rom. 8.1 . and 17. 1. cor 2.19 . isay . 54.7.8 . lam. 3.18 isa 63.17 . 1. sam. 27 1. psa . 31.22 . rom. 8.28 mat. 10.30 . isa . 54.7.8 . exod. 34.6 . 2. king. 6.33 . deut. 8.3 16. iam. 1.2 psal . 40.19 . cant. 3.1.2 . psal . 10.1 psal . 42 psa . 84. ● . isa . 8.17 . isa . 25.9 . hab. 2.3 . 2. cor. 12 1.2 . reu. 1.10 . act. 10.3 . act. 4.31 . act. 16.29.30 . 2. cor. 12.9 . ier. 17.7 . mic. 7.8.9 . psal . 77.3 lam. 3.15 . psal . 77.5 1. sam. 7.6 . hos . 6.1.2 . lam. 1.22 . psal . 4.1 . isa . 63.17 lam. 1.18 . lam. 1.13 . ibid. 1.16 . and 5.17.18.19 . psa . 51.3 lam. 3.39 . heb. 12.1 iud. 23. psa . 116.1 . psa . 51.5 ezek. 36.31 . & 20.43 . cant. 3.4 . 1. cor. 13.14 . psal . 51.13 . phil. 1.23 2. cor. 5. 1. cor. 13.126 . psal . 32.3 psa . 38.3 . psa . 63.17 psa . 61.20 . psal . 77.5 6. psal . 51.10 . phil. 1.23 psal . 119.136 . psa . 27.8 . 1. ioh 4.19 . rom. 5.5 . ier. 32.40 1. cor. 6.10.11 . eph. 2.3 . tit. 3.3 . 2. chr. 33 9.10 . &c. psal . 51.10.11 . iob 3.11.12 . iob 6.4.9 . psa . 40.12 . 1. kin. 11.4.5.6.7.8 psa . 32.4 . psa . 38.3.4.5 . psa . 88.7.16 . lam 3.8 . psa . 88.15 . psa . 77.8.9 . iob. 16 . 7.8.9.10.1● 12. &c. isa . 63.17 reu. 2.4 . reu. 3.15 . reu. 2.4.5 mat. 26.7 . iam. 1.14 . psal . 32.3 4. heb. 4.12 13. heb. 3.12 heb. 3.12 15. hs . 32.9 . heb. 5.13 . 2. sam. 12.11 . 2. sam. 11.11.4 . ge. 19.23 gen. 9.21 matt. 26.70 . gen. 4● . 15 . a discouery of the sin against the holy ghost . matt. 12.31 . marke . 3.29 . lu. 12.10 heb. 6.4 . heb. 10.20 . 1. ioh. 3.16 . matt. 11.31 . ma. 3.23 mat. 9.3 . mat. 12.32 . 1. tim. 1.13 . luk. 12.10 . heb. 6.4 . hb. 20.6 note . 1. ioh. 5.16 . heb. 10.28.29 . note . iob. 6.70 . 2. tim. 1. 2. thess . 2. note . heb. 6. note . 2. king. 21.1 . ios . ant. lib. 10. cap 1. eph. 4.29 30. rom. 7.22.23 . rom. 7.7 . 1. thes . 5.22 . iude. 23. gen. 3.3 . & 39.10 . rom. 7.24.25 . psal . 51 . 10.11.1● . reu. 3.1.2.3.4 . reu. 3.15 16.19 . ep. 4.30 . gal. 5.17 pro. 4.23 . matt. 15.19 . gen. 6 5. rom. 2.15 esa . 30.21 . gal. 2.13 isa . 39. ● 6. 1. chr. 2 1. 1. cor. 10 12. gen. 42.21.22 . 2. chr. 34 27.28 . ier. 31.18 19. ezek. 36.31 . psal . 88.2 3.4.5.6.7 8. psal 88.15.16 . psal . 3.4 . psa 71.9 . psal . 143.7 . psal . 51.11 . iob. 39.37.38 . and 42.6 . gen. 42.22 . ier. 31.18 19. ezek. 36.31 . za. 12.10 11.12 . psal . 143.8.9.10.11 . heb. 4.16 . rom. 8.15 . gal. 4.5.6 psa . 116.1.2.3.4.5 6. &c. iob. 42.6 . iob. 31.1 . heb. 12.1 rom. 7.25 . lu. 22.31 2. co. 2.11 rom. 7.13 2. pet. 5.8 psal . 97.10 . psal . 30.22 . la. 3.40 . psa . 32.5 . 1. cor. 16 13. 1. cor. 16.13 . rom. 7.11 col. 3.17 . heb. 12.1 ps . 51.17 rom. 7.18 19. ion. 1.8 . tit. 2.13 . tit. 2.13 . iob. 42.6 . phil. 1.23 rom. 7.15 vers . 20. vers . 19. pro. 24.16 . ezek. 133. ezek. 18.21 . luk. 17.3 mat. 15.27 . cant. 8 1.2 . psal . 26.3 1. ioh. 4.16 . ioh. 3.16 . ezek. 36.22 . psal . 103.13 . heb. 12.10 . psal . 145.8.9 . isa . 1.18 . luk. 17.3.4 . 1. tim. 1.16 . rom. 4.23 24. small offers towards the service of the tabernacle in the wilderness four discourses accommodated unto the designs of practical godliness : preached partly at boston, partly at charleston / by cotton mather ; published by a gentleman lately restored from threatening sickness as a humble essay to serve the interest of religion, in gratitude unto god for his recovery. mather, cotton, 1663-1728. 1689 approx. 215 kb of xml-encoded text transcribed from 70 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2003-07 (eebo-tcp phase 1). a50162 wing 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(eebo-tcp ; phase 1, no. a50162) transcribed from: (early english books online ; image set 42919) images scanned from microfilm: (early english books, 1641-1700 ; 1312:6) small offers towards the service of the tabernacle in the wilderness four discourses accommodated unto the designs of practical godliness : preached partly at boston, partly at charleston / by cotton mather ; published by a gentleman lately restored from threatening sickness as a humble essay to serve the interest of religion, in gratitude unto god for his recovery. mather, cotton, 1663-1728. [6], 128 p. printed by r. pierce, sold by jos. brunning, [boston] : 1689. "the first concerning the methods wherein men ought to engage both themselves and their houses in the service of god, the second concerning the right and best waies of redeeming time in the world, the third concerning the carriage which we should have under trials used by god upon us, the fourth concerning the end which in our desires of life we should propound unto ourselves." reproduction of original in the british library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng christian life. piety. spiritual life. 2003-02 tcp assigned for keying and markup 2003-03 aptara keyed and coded from proquest page images 2003-05 judith siefring sampled and proofread 2003-05 judith siefring text and markup reviewed and edited 2003-06 pfs batch review (qc) and xml conversion small offers towards the service of the tabernacle in the wilderness . four discourses , accommodated unto the designs of practical godliness . the first , concerning the methods wherein men ought to engage both themselves and their houses in the service of god. the second , concerning the right and best waies of redeeming time in the world. the third , concerning the carriage which we should have under trials used by god upon us . the fourth , concerning the end which in our desires of life , we should propound unto ourselves . preached partly at boston , partly at charlston . by cotton mather , pastor of a church in boston . published by a gentleman lately restored from threatning sickness ; as an humble essay to serve the interest of religion , in gratitude unto god for his recovery . printed by r. pierce . sold by ios. brunning at his shop near the exchange in boston . mdclxxxix . errata . page 11. line 7. for possession , r. profession . p. 43. line . 3. after to , add pray . p. 76. l. 7. blott out a. p. 112. l. 2. for and r. an p. 125. for ●hms r. thus. to my ever-honoured father-in-law , john philips esq sir you cannot but rememember , and i should not have this occasion of telling you so , if you did not well remember , that many months are not passed since you encountred a dangerous fever ; by which the vital ty between what must return to god that gave it , and what must return into the earth as it has been there , was very near burned asunder in you ; but god had then mercy on you , and not on you only , but on me also , lest i should have had sorrow upon sorrow . it was a darker time in your house , than ( thro' grace ) with your soul , when we beheld you lying under what look'd like an arrest laid on you by the cold hand of death , and saying , i shall go the gates of the grave , i am deprived of the residue of my years . but the blessing which if you study to be a blessing you can never want , was then your priviledge ; even , to be much pray'd for ; and behold , the effect of those our applications to the god of your life ! on that very day when your faithful and worthy pastor the reverend charles morton , with your pious neighbours were together praying for you , we had our answer , and you are yet alive . the living , the living , they shall praise god ; and you have a blessed opportunity , i hope not without some inclination to be doing so . t was from such an inclination , that your vowes did accompany our prayers , and your sickness expired in resolutions , to endeavour the doing of something for the service of the churches here , and this particularly , by the publication of some little book , accommodated unto the designes of practical godliness in the persons and houses of this professing people . t is pitty indeed that ever any special trouble , or any special mercy should befal us , without producing some special service to the name of our god , upon whose orders and errands every such dispensation comes . accordingly , you have commanded me to give you certain discourses , which you thought agreeable to your serious purposes ; and these are they. unto you first i ought to make the dedication of them ; because it is by your desire and expence that they are to pass under any further dedication ; they are now therefore no longer mine but yours , and to be enti●uled , the writing of a w●ll-willer to religion , after he had been sick , and was recovered of his sickness . these composures are singled out from other effects of my daily studies , not because of any singular excellency adorning of them ; for they are but the first , rude , untranscribed notes of sermons uttered in my ordinary course of preaching more than once or twice commonly in a week ; and strangers abroad in the world may without the least wrong to me , believe , that new-england is a countrey wherein there are every week in the year delivered more than two hundred sermons , to be preferred unto the best of these . but these are by you pitch't upon , because they are most expressive of the resolutions , and exercises and experiences , which your self would choose to recommend unto the children of your people ; and tho they may amount to no better than goat's hair and rams-skins , it was thought they might be accepted among , small offers to the service of the taberacle . there was once a great king , to whose triumphs while many others made their more noble offerings , a poor man in some transport of affection , having nothing else , took up his palm-full of water from the street , and offering of that , received from the generous conquerour a gracious recompance . even such a king is our god! sr. you have chosen to fetch a thank-offering for him , from such a kennel , such a puddle ( alas , it is no better ! ) as the head and heart of the greatest sinner in all the rising generation . but i can only say , t is as welcome from me to you , as i believe , t is from you to him that made us both. it is indeed a peice of self-denial that your commands have obliged me unto ; for whatever others may think of appearing in print , my own opinion of it is , that unless a man be extremely unacquainted both with himself , and with the world , he will be rather afraid or asham'd of it , than taken with it ; let him that wants humbling become an authour , and he shall have it , if mean thoughts have not made him utterly vnsensible . nothing but a respect unto the interest of god and of truth , and a resolve to go cheerfully thro' much contempt , obloquy , detrectation , can make any considerate person to salute mankind in the quality of a writer . but since it is my duty to be ( like holy bradford ) alwayes doing good , with tongue , or pen , or purse , i should account it my honour if my pen may be employed for any advancement of practical godliness , tho' it cost me never so many temptations , as it must cost me not a few . accept then , dear sir , the little book which you have called for ; i may more fairly speak it than he of old unto his father , i have done according as thou badest me ; arise , i pray thee , sit , and eat of my venison , that thy soul may bless me . the blessing which once caleb gave to a son-in-law as i do not want , i need not ask ; but the blessing which i am now craving is , that of your prayers on my behalf , to the etereternal father , for such gifts , and graces , and improvements , as t is his work alone to bestow upon us ; and especially that i may be preserved from the sins and snares which ministers in their younger years are most endangered by ; of which i have long thought pride ( the natural effect of self-ignorance and small experience ) to be the principal . the prayers of one so related , have an authoritative blessing in them ; and that i may further earn them , i take the liberty to mention my own supplications unto the god of heaven for yourself . may the almighty god long preserve your life , and give your hoary head to be found in the way of righteousness . may you have before you the exemple of that nehemiah who was , a man come to seek the welfare of the children of israel ; of that cornelius , who was , a devout man , that jeared god with all his house , and pray'd to god alwayes ; of that treasurer , who made the bible his perpetual companion , and beleeved with all his heart : and as you have opportunity , do good unto all men . may the death ( i dare not say , the loss ) of your ten children , the last of which going from you made a tenth wave in your tryals , only promote your vnion & communion with him who is better than ten sons ; and may you enjoy in the house of god , a place and a name better than that of sons & daughters . may all the storms besides those which the adventures of your younger years upon the atlantic ocean , made you betimes acquainte withal , in an unstable & a tempestuous world , prove so many fresh & fair gales , to be friend your late but sure arrival unto the rest which remains for the people of god ; wherein the anchor of your hope , is already cast , and where to you are with the more-than-half furled sails of time hastening apace , after him that said , i desire to loose anchor and be with christ , which is by far the best of all . t is by these prayers that i would approve my self , sir , your dutiful son and very humble servant , cotton mather . the good mans resolution . josh. 24. 15. but as for mee and my hovse we will serve the lord. sect . i. never was there in this world a people more obliged or encouraged unto the service of the great god , than we the new-english israel are . the god of heaven is our god , and it becomes us to fear him ; our fathers god , and how much ought we to worship him ? to serve god was the very errand which we were brought into this wilderness upon ; and has hitherto been both our glo-glory & our defence . that we now grow so dull and cold in this , we may write an ichabod upon all our enjoyments , and therein see our chariots and our horse-men gone . to revive the decay'd service of god among us , would be to reduce us into that favour and friendship of him who was the hope of our fathers , which would make us happy enough to refute all the lies of our enemies . thus would god the lord speak peace unto us . thus would salvation be nigh to us , and glory dwell in our land. sect . ii. to do some , and gain more service for our god , the text now before us is to be discoursed on . these words are among the last words of ioshuah , the servant of the lord ; they are a dev●ut and a divine sentence uttered by the renouned ioshua in a speech to the parliament of israel . the dying words of all great and good men , have usually been esteemed remarkable by the survivers ; and those books which contain apo●●thegmata morientium have been reckoned perhaps among the most useful in the world . tho the dying songs of swans have not been such things as the vulgar ▪ error has reputed them ; yet the dying words of saints have afforded a fit moral for the fable . the speech of a dying saint has as deep a favour of heaven , as the breath of a dying man has of earth . but m●thinks , the dying words of a ioshua should be peculiar oracles ; peruse them , and you will find them so . he had been first , the lord-general of israels army ; and was now the lord protector of israels common-wealth . in this capacity , a few months before he dy'd , he issued our orders for a convention of states , to meet at sh●chem , a place about forty miles from his own abode . the senate , the iudges , & the officers , and all the representa●tives of the people being assembled , before the tabernacle , which on this extraordinary occasion was removed hither , this famous prince endeavours to settle & confirm them in the service of the living god. it is likely he seared a secret retaining of idolatry among many , while he was yet alive ; but it is certain , he fore-saw an open defection to id●●atry hastening upon them , when he should be dead and gone . wherefore , he laies in against it , by a most powerful and pathetic speech , which has in it , first , an history of memorable providences wherein they had experienced the matchless kindness of god unto them . secondly , an inference from this history ; which is expressed in two things . first , a counsil . he concludes , now therefore fear the lord and serve him. therefore ! wherefore ? why , inasmuch as you find the lord so bountif●l , that you cannot possibly a●mend your selves if you leave him , or excuse your selves if you grieve him. therefore are you to fear him , serve him. every mercy of god hath a therefore , in it ; it calls for gratitude and obedience . when god has been merciful to us , even common ingenuity , end much more , holy ingenuity will put us upon that enquiry , what shall i render to the lord ? behold an answer in this , therefore ! we are therefore to fear the lord and serve him ; we are therefore to put away all our idols , all our follies for ever more . secondly , a copy . he gives them a precedent , an exemple , to induce them hereunto . the pattern of a considerable person , has no inconsiderable influence upon the observers of it . such an one does good or ill , even like a briareus , with an hundred hands . an hundred , & an hundred more will do like him. if he be wickked , he does according to the language of solomon , speak with his feet . if he be godly , he is , according to the character of iohn , a voice , such an one most effectually bespeaks all about him , as gideon did once , do what you see me to do . thus ioshua enforces his farewel exhortation here ; saith he , be it known to you , that i and my house will serve the lord ; i was once your leader , pray let me be so still . as i leadd you into the canaan of the lord , let me have so much credit with you , as also to lead you unto the service of the lord. be assured , i shall be a witness against you another day , if you do not now receive me as a copy for you . you have here ioshua's resolution ; and it was founded upon such moral reasons , that we may take it as written for the admonition of us all . wherefore this is the doctrine , which i would demand your attention to . doct. every man should engage both himself and his house in the service of the almighty god. sect . iii. vve have diverse propositions now before us , to discourse upon . the first of them is this . prop. i. the whole duty of man , is contained in the true service of god. both in the first covenant , and in the new covenant which god has made with man , there is a duty which man must pay to god. in the first covenant this duty was to be paid in a way of meritorious obedience ; in the new covenant , this duty is to be paid in a way of ingenuous gratitude . but the service of god , this ever comprizes all our duty in it . it is the same that the wise man refers unto , in eccl. 12. 13. fear god and keep his commandmens ; for this is the whole duty of man. there are diverse comprehensive and synonymous terms , by which our duty to god is expressed in the scripture of truth . our duty is called a serving of god , as it refers to the acts of our lives in which ; but it s also called a fearing of god , and a loving of god , as it refers to the frames of our hearts , with which we are to do it . it is called , a knowing of god , as it refers to the principle of it ; it is likewise a living to him , and walking with him , on the same accounts that it is a serving of him. the service of god notes two things , which are to accompany our whole duty to him . it notes , first , the homage therein done to our god. the service of god is his worship , h●s natural worship , and his appointed worship . hence the septuagint so translate our text , i and my house will worship the lord. we serve god , when we render to him his natural worship . so t is intimated in deut. 10. 12. fear the lord thy god , walk in his waies , love him , & serve the lord thy god with all thy heart . when we hope in god , when we call on god , when we cleave to god , then we serve him. and we serve god when we render to him his appointed worship . this was intended in exod. 8. 1. let my people go , that they may serve me . we serve him when we observe the ordinances of god , when we adore him according to the rules of his word in his house , and wait upon him in the use of his blessed and sacred institutions . it , secondly , notes the honour therein brought to our god. service is perform'd to god , when glory is procur'd for him. his essential glory we can by no means advance , we may his declarative : and therein we serve the lord. t is a passage in isa. 43. 10. ye are my witnesses , saith the lord , and my servant . our testimonies to god's excellencies are the things by which we serve him. we serve god , when we acknowledge him as our best good , and our last end , and our omnipresent iudge . we serve him when we think and speak well of him our selves , and obtain many others to do so too . a witness for god is a service to him . sect . iv. this being thus explained , i pass on to a second proposition . prop. ii. every man should engage himself in the service of the almighty god. the purpose and study of every man should be this , i will serve the lord. we should all be able truly to say of god , as in act. 27. 23. his i am , and him i serve . a servant of god , this was the title , not of ioshua alone , but of other worthies too ; when abraham is mentioned , it is , abraham the servant of the lord. when moses is mentioned , it is , moses the servant of the lord. when god speaks of iob , he says , iob my servant . thus was ionah , thus was eli●jah , thus was zerubbabel also styled . and it is a style which wee too should be ambitious of . if we would not be miserable for ever , we must be the mystical , the spiritual seed of israel ; but such are so saluted in 1 chron. 16. 13. o ye seed of israel his servant . as our fathers friend , so our fathers lord , we must not forsake . we must all be the servants of god , as our father before us was . and this especially for the three ensuing causes . reason i. we are to serve god , because god hath mad● us . the argument with which paul perswaded philem●n to receive a run-away servant of his own , was that in phil. 1. 19. thou owest unto me even thine own self . by that argument should each one of us be perswaded to become a dutiful servant of the lord , we owe unto him even our own selves . man ! 〈◊〉 most fit thing that thy maker should be thy master . there are two questions which i hope every child within these walls can give some right answer to . the answer to them will render it unquestionable , that you and i are to serve god for ever . one question is , by whom were you made ? we have an answer to this , in psal. ●00 . 3. know ye , that the lord , he is god , and it is he that has made us , and not we our selves . thus ▪ 〈◊〉 the psalmist once argue , o come , let us worship before the lord our maker . why ? if he be our maker , he is to be the object of our service . and this the rather , because of another question , which is , for what were you made ? we have an answer to this in isa. 43. 21. this people have i formed for my self , they shall shew forth my praise . when we praise god , we serve god. why , this is the very business which we were sent into the world upon . we had never appeared in the rank of actual beings if god had not propounded some service to be done unto himself , by creatures of our shape and mould . we are created by god and endowed by him . what could it be for , but this ? that god may have some service from us . t is said in act 17. 28. in him we live and move and have our being . most absurd shall we be , if it be not for him too . reason . ii. we are to serve god , because christ has bought us . indeed , the arminian universal redemption we reject with a just abhorrence . the satisfaction of our lord redeemer , was not intended by him , for the redemption of all mankind ; nor was it intended any further than his intercession is , which reaches only to the elect of god. the virtue and success of our lords death depends not wholly on something to be done by men which god is not the doer of ▪ otherwise , men would themselves be the principals in procuring their own salvation . but one scope of our lord's death was even to purchase for us , that grace , that faith , that free-will , which may qualifie us to enjoy the virtue and success of it . certainly peter was more beholden unto the merit of christ for his redemption , than iudas was for his . yet the purchase of christ wonderfully binds us all to the service of god. for first , the redemption of christ has made our serving of god , a possible thing . had it not been for this , poor fallen undone man had never been in a capacity to serve the lord. we had never heard this call from heaven , o repent , return , reform ! this voice from on high , o set your selves now to the serving of that god , whom you have been sinning against ; it had never sounded in our ears , if the lord jesus had not made himself a sacrifice . we must have continued the slaves of the devil for ever , if the stings of the dragon had not fastned on the lord. the lord jesus has bought us all into such a condition , that the proffers and the tenders of the gospel might be made unto us . we are told of some in 2. pet. 2. 1. who deny the lord that bought them . ovile sacriledge and impiety ! that we might all have the priviledge of 〈◊〉 invitation to the service of god , this has cost no less than the heart-bloud of christ ; and what a monstrous villany were it for us now to despise the invitation ? again , the redemption of christ has made our serving of god , a reasonable thing . we are all among the redeemed , either in reality , or at least in possession , all the chosen and called of god , are most really interested in the sacrifice of the lord jesus ; and therefore , for them to decline the service of god , were as unequal as it is unlikely . but every one of us is at least professedly interested in it . man , art thou willing to quit all claim unto the death and blood of the lord jesus ? o no , not for ten thousand worlds . every one saies , i hope i am redeemed ! well then , the service of god is that which we must count our selves redeem'd unto . what saies the appostle , in 1. cor. 6. 20 ye are not your own , for ye are bought with a price ; therefore glorifie god. we that have been the captives of the mighty and the prey of the terrible , apprehend our selves to be set at liberty from their horrible tyrannies , by the suffering of christ ; what less than the service of god , are we thereby obliged unto ? in a word , we are the bought servants of god ; and wo to us if our behaviours be not agreeab ▪ to our obligations . reason iii. the lords daily mercy to us , requires our hearty service to him. it is noted of the rudest among the gentiles , in lu● . 22. 25. their benefactors exercise a lordship over them . never , never had we any benefactor like to our god , who daily loads us with his benefits . unthankful wretches are we , if we shake off the lordship of such a lord. it was an address once made to a governour in act. 24. 2. by thee we enjoy great quietness ▪ and very worthy deeds are done unto us by thy providence . it were a disloyal , an unworthy thing , not to serve such a governour . truly , from god we enjoy great quietness ; by the providence of god , we are delivered from a thousand perils every day : and we are surrounded with ten thousand comforts every day ; by the providence of god we are directed , protected , sustained and supplyed , every day . this calls for the service of god at our hands . t is said , in rom. 12. 1. i beseech you , brethren , by the mercies of god , that you present your bodies a living sacrifice unto him. what a persuasive piece of oratory is that ! i beseech you by the mercies of god. he that urges you to the service of god may thus plead with you , i beseech you , brethren , by the mercies of god , that god may not have one servant in the world the less for you . i beseech you , breth●●● ▪ that when the goodness , and mercy of god is following of you , you do not turn your backs on the service of god. to pursue , this argument ; i beseech you brethren , whose light is it , whereby you are every day revived ? it is god's whose air is it , whereby you are every day refreshed ? it is god's . whose fire is it that warms you ? whose meat is it that feeds you ? whose raiment is it that covers you ? all is god's . o then , serve him. these are the cords of a man , with which we are bound to the service of our lord. this is the poesie which god has inscribed in the ring of every mercy , o learn to serve the giver of this ! it was a sad complaint which the lord made in isa. 1. 2. i have nourished them , and brought them up , yet have they rebelled against me . alas , what a yet is there ? our god has been as a father to us ; and yet shall not we serve him as our master ? he relieves us , he supports us , he bestowes on us the mercies of children , and shall not we yet return so so much as the respects of servants unto him ? the heavens will hear and be amazed , the earth will give ●ar and be astonished , at a thing so much exceeding brutality it self , as this . sect . v. but we are not to be alone in the service of god man is a sociable creature ; & as he does need , so he must help humane society , in this grand concern . wherefore we have a third proposition yet to be reflected on . prop. iii. every man should engage his house also in the service of the almighty god. we are all related unto some house or other . sometimes a nation is called by that name . so t is said in exek . 3. 1. speak to the house of israel . and thus , every man should labour to promote the service of god in the nation which he belongs unto . all that can be properly done by him for his nation , in his station to set up and bring in the service of god , so much every man is to do , if ever he would give a good account of his talents , in the day of god's appearing . but most usually , a family is called by this name ; and so it is in the text now before us . t is a metonymie ; the house is put for them who dwell in the house . those who cohabit in the same house are to endeavour that the same god may be served by all under the roof . and this is incumbent especially on the superiors in the house . all that are about us , but cheefly all that are vnder us , are by us to be drawn or driven to the service of god. the master of the family is to see unto it , that every one under his charge become the servant of the lord. and this because of such things as these . reason . i. we should engage our houses to the service of god , out of respect to god himself . to the householder it may well be said , for god●s sake look after thy house ; for god's sake , let there be god● service 〈…〉 to speak particularly , first , the commandment of god calls for it . we have this commandment often repeated unto us , that we should be careful about the instruction and conversion of them that we are charged with . t is a commandment inc●lcated in the old testament . we have in deut. 6. 6 , 7. the words which i command thee , th●u shalt diligently teach them unto thy children . we have it again , in psal. 78. 67. he commanded our fathers , that they should make known unto their children , that these might set their hope in god , and keep his commandments . we have it once more in deut. 4. 9 , 10. gather the people , that they may learn to fear me , and that they may teach their children . t is a commandment not unmentioned in the new testament also . we find in eph. 6. 4. ye fathers , bring up your children in the nurture and admonition of the lord. behold , how many solemn charges are laid upon us to do our part , that god may be served by all that are under our inspection . god does command us , to command them , thereabout . secondly ▪ the interest of god calls for it . our lord said unto a peter , in ioh. 21. 15. lovest thou me ? — then feed my lambs . the like may be said unto a master , if thou doest love god , then bring thy lambs to serve him. to propagate religion is to magnify and glorify the lord. it is said in prov. 14. 28. in the multitude of people is the kings honour : as t is said of an earthly , so may it be said of the heavenly king. now if we cause our houses to serve god in conjunction with our selves , hereby we propagate religion ; yea , to many generations . i remember , solomon assigns this as one cause , why he did well educate his own children ; t was because his father had so dealt with him ; saith he in prov. 4. begin . hear ye children the instruction of a father ; for i was my father's son , and he taught me . let us fix our children in the service of god , and they will afterwards do do so by theirs . thus the lord will alwaies have a seed to serve him , which will be accounted for a generation . our children , did i say ? yea , our servants too , may in like manner carry on a succession of service to the lord. it was the commendation of solomon , in 1. king. 10. 8. happy are these thy servants , which hear thy wisdome . now many ages after , we find the posterity of them servants , retaining a savour of devotion and affection to the house of god. reason ii. we should engage our houses to the service of god , out of respect to our houses too . t is said a righteous man regards the life of his beast . how much more will a righteous man regard the state of his house ? we have two things also to be particularized here . first , our houses are miserable thro' us , if they do not serve god. it is hinted as a most extraordinary misery upon any person , in prov. 5. 35. he shall dy without instruction . fearful and woful will be the case of those in our houses , whom our instruction shall not endear the service of god unto . our houses are starving , while our god is not serving in them . the prophet said in lam. 2. 11. mine eyes do fail with tears , because the children swoon in the streets of the city ; they say to their mothers , where is the corn ? o doleful spectacle ! but while our children are strangers to god , there is a worse famine in our houses , ; we suffer their souls to pine and perish without the bread of life . yea , our houses are burning while our god is not serving in them . what a terrible desolation was that on sodom ! in allusion to which , t is said of a wicked man , in iob. 18. 15. brimstone shall be scattered upon his habitation . why , there is a dreadful storm of ardent brimstone , ready to fall upon those houses , where the children are not bringing up for god ; the wrath of god , like an horrible tempest of burning brimstone is impending over them . what shall i say more ? our poor children are enslaved unto satan , until they come to be serving of god. if a devil had a bodily possession of our children , how impatient should we be to see them delivered ? we should cry out like the woman of canaan , in matth. 15. 22. have mercy upon me , o lord , my child is grievously vexed with a devil . but know , the devil has a spiritual possession of our children , till they come to serve the lord ; the evil spirit , he takes them , he tears them , and they fome and pine , and are thrown into the water , and into the fire . o pitty them ; if we are not more stupid than the ostrich , pitty we our forlorn houses , and let not the service of god be wanting thro● any fault of ours . secondly ▪ we are accountable for our houses , if they do not serve god. as the daughter of pharaoh said unto the mother of moses , in exod. 2. 9. take this child and nurse it for me , and i will give thee thy wages . thus does the lord say unto us ; take these children , take these young ones , and bring them up to serve me i will reward thee for it . the apostle saies , of ministers , they watch for souls , as they that must give an account ; so it may be said of all house-keepers , they must give an account of the souls that belong unto their families . t was confessed by the prophet in the parable , 1. king. 20 39. behold a man turned aside , and brought a man to me , and said , keep this man ; if by any means he be missing , then shall thy life be for his . this , this is a thing certainly to come to pass in the dreadful day of god. man , thy life shall be for his life , who did not serve god , because thou didst not teach him , and thy soul shall be for his soul , who is lost for ever , because thou didst not look after him . iacob could say to his uncle about his lambs , that which was torn of beast , of my hands didst thou require it . behold , thou hast lambs in thy fold , little ones in thy house ; god will strain for it , — if wild beasts , and lusts carry any of them away from the service of god through any neglect of thine , thou shalt smart for it in the fiery prison of god's terrible indignation . wherefore , as paul saies , o keep , so i say , o save , that which is committed unto thy trust . sect vi. it is now time that we make a due application of these faithful sayings ▪ and there is a double exhortation which i have to manage . the first exhortation , is , let us all resolve to engage our selves in the service of god. to quicken you to it ; consider seriously , who your fellow-servants are , when once you serve the almighty god. o come in , and serve god , for shame ; lest in the whole world , you have none but devils to bear you company : and will you be of their side , of their sort ? rebellion truly is as the sin of witchcraft , for this peice of madness in it . all other beings make a surrender of themselves unto the service of god ; and it is said of the● in psal. 119. 91. all are thy servants . o do not you stand out . hearken , ye immortal souls ; you have the call of christians to entice you into this happy service . all the eminent believers of the by-past-ages , the men , of whom the world was not worthy , all these do with one voice , and a loud one , urge this upon you ; come and serve our god , as we have done before you . even iames himself , the kinsman of the lord is ambitious rather of this denomination the servant of the lord. and puissant emperours before now , have gladly espoused , such a title as that , the vassals of the lord. more than this , you have the call of angels to incite you thereunto . those bright morning stars ask this of you , will you come and move in our sphaere ? they all are the servants of the lord , and they do his pleasure . at his beck they clap their silver wings , and they do his commandments . an angel said once to iohn the apostle , i am thy fellow-servant . that angel is yet alive ; & he makes the motion to every one of us , wilt thou be my fellow-servant before the lord ? yea , the son of god himself gives you this call. of him saith our god , in isa ; 42. 1. behold my servant ! shall god say thus of christ ? and shall . he not say it of thee ? o do not scorn to be the servant of that god , who has for a servant , him whom all the third heaven is with endless raptures adoring of . consider , yet again , what your service is , while you serve the almighty god. no service was ever so delightsome as this ? t is , all peace , and perfect peace . no service was ever fo profitable ; it brings in those things , the gain whereof is better than fine gold ; you shall be sure to experiment the truth of that maxim , god is a rewarder . no service was ever so honourable . it prefers us to be favourites of a greater monarch than he that had an hundred and seven and twenty provinces under him . a service do we count it ? no , t is a freedom . we are lords , when we are the lord's ; then , as he said , sumus domini , is true , not only in genitivo singulari , but in nominativo plurali . it is a freedom , yea , t is a kingdom . it gives us to sing , lord , thou hast made us kings and priests . it has been well said , deo servire est regnare . we have crowns on our heads , all the while we are in the service of god ; but how massy , how weighty will they be grown when our pay-day comes ! every servant of god may now say , as in 2. tim. 4. 8. henceforth is laid up for me a crown of righteousness . but then , then , we shall ascend those glittering and glorious thrones , which eye hath not seen ; on them we shall be ever with the lord. consider , finally , ( and let me warn you faithfully ) . if you do not resolve to serve god , it had been good for you , that you never had been born . all that forsake the service of god , are employ'd in another service , which every soul may tremble at the description of ; 't is a service to those hellish tigres in eph. 22. the course of this world , the prince of the power of the air , and the lust of the flesh . you cast off the service of one ; but you incurr a bondage to three : let horror sieze thee , o man , and let thy ears tingle , at the intimations of it . the world , the flesh , & the devil are thy lords , if god have not service from thee . all the galleys in the mediterranean sea , cannot shew a more dismal vassalage ! and what will the issue of that service be ? truly , the wages — is death . god will not save you , if you do not serve him. you that now grind for the phili●●ines of hell every day , must one day be requited with only coals and wounds , for all your fatal dr●dgeries ; and though you then roar , lord , pitty me ! he will reply with a furious rebuke , depart , i know you not . let me then address you in the words of ioshua ; choose now , whom you will serve . come , speak up ; come to some resolution . say , will you serve the cursed and cruel enemies of your souls ? or will you serve the god whom it is good for you to draw near unto ? o make this return , lord , we come unto thee , for thou art the lord our god. sect . vii . you have been told why ; now here how , you are to become , the servants of god. there are diverse counsils to be given hereabout . the first counsil . renounce and forsake the service of those idols which you have heretofore been enslaved unto . we must , as ioshua here assures us , we must put away other gods , if we we would serve the lord. our lord has admonished us , in matth. 6. 24. ye cannot ●erve god and mammon . even so , ye cannot serve god and satan . and again , ye cannot serve god and sin. the holy god may say of you as of them , long since , ye have served strange gods . but , o do you now say to him , as they in isal. 21. 13. o lord , other lords besides thee have had dominion over us ; but we will no● ▪ be for thee alone . become weary of your captivity under those task-masters which have hither to been torturing your souls . there are two sorts of tyrants that every unregenerate man is a servant unto ; his tempers , and his tempters . let the tempers within us , no more cause us to toil , and run , and sweat , for the gratifying of them . let the tempters without us , no more hurry us too & fro that their humours may be pleased . souls , i give you no bad counsil , when i propound this ; and i do propound it , o , run away from your old masters . come away poor souls , come away from the land of your captivity . look upon the grim face of the patroons und●r which you groan ; say to them all , farewel , you malicious , you bloudy , you for did masters , farewel ; we hope you shall never have any of our service more . o look upon the calamities of your service under your invisible adversaries , and say , t is enough ! say , the time past may suffice ! thus , take ye the wings of a dove , and flee away . the second counsil . bind your selves unto the service of god by a covenant never to be forgotten . it was the good counsil of hez●k●ah , in 2. chron. 30. 8. yeild yourselves unto the lord. in the hebrew original t is , give the hand unto the lord. the giving of the hand was a rite in the making of a covenant men and brethren , look zion●ards , i beseech you ; and say now , i will join my self to the lord in a perpetual covenant . think on the service which god is to have of you , and be able then to declare , as in psal. 119. 110. i have sworn it , and i will perform it . make a solemn covenant , that you will be the lord's . yea , a written , a formal , a subscribed covenant for it , has by some been advised and practised . written and formal indentures are made between man and man ; why should not there be so between god and man ? when a service is to be entred into . especially , since t is said , in ●sai , 44. 5. a man shall subscribe with his hand unto the lord ? in a sacred covenant say , i renounce all the vanities and idols of this world. i engage that i will cleave unto the lord iehovah , as my best good , and my last end ; promising to live upon him , and unto him , hoping are long to live with him for ever . i engage , that i will cleave unto the lord iesus , as my prophet , and my priest , and my king ; promising to acknowledge him as the author of all my salvation . i engage , that i will ever study what is my duty in these things ; and wherein i find my self to fall short , i will ever count it my grief , my shame , and for pardon betake my self to the blood of the everlasting covenant . all this i engage , humbly imploring the grace of the mediator to be sufficient for me . it would hurt no godly man , to set his name with hand and heart to such an instrument ; afterwards frequently reflecting on it , frequently renewing of it . however , let every man this day , make this confession , in psal. 116. 16. o lord , truly i am thy servant , i am thy servant . the third rule . and now demean your selves in all things as the servants of god ought to do . there is a four-sold concernment that will now lye upon you . first . be studious to know what service god calleth for . ly at his feet , and say as paul of old , lord , what wouldest thou have me to do ? or like samuel once , speak lord , for thy servant heareth . be daily reading of the word , be daily thinking on the word : upon every opportunity say , i will hear what god the lord will say . to all , add that , as your daily petition unto god ; in psal. 119. 115. i am thy servant , o lord ; give me understandeng that i may know thy testimonies . secondly , be ready to do what service god calleth for . never object , never cavil against any of gods commands ; never dispute any thing that he requires ; but own , 't is all holy , and just , and good. be not more undutiful unto god , than the servants of the centurion were to him , if he say , go , then go ; if he say come , then come ; if he say , do this , then do it , without any grumbling at it . say not , i won't , altho there be hard sayings pressed upon thee . albeit god may enjoin this , pluck out thy right eye , cut off thy right hand ; and albeit the injunction of god may be ; take up thy cross ; yet comply , yet , conform , without any reluctancies ; and say with him in psal. 119. 128. o lord , i esteem all thy precepts concerning all things , to be right . thirdly . be greatly contriving how to be most serviceable unto god. ponder well , what you are , what you have , what you can ; and ponder how all may be improved in the service of the lord. thus be zealous of good works . never be satisfied unless you can say , i am at work for god. let even your eating , your i ●●ding , your visiting , be done as a service for the lord ; and let your time , your strength , your estates , all the powers of your spirits , and all the members of your bodies , be ingeniously la●● out in that service . often ask your own souls , what is there that i may do for god ? even court , and hunt advantages to be serviceable ; say like the prophet , in isa 6. 8. say lord , if 〈◊〉 hast any service to be done ; here i 〈…〉 me . fourthly . be sweetly contented with all the allowances of the lord. iohn bapi●st gave this counsel to the servants in the roman ga●●sons , luc. 3. 14. be content with your wages . the servants in god's houshold , ha●e the same counsel , in heb 13 5 be content 〈…〉 as you have . tho you should have but ●hort commons , and straw lodgings in the world ; tho you should be without many flesh ●●leasing curiosities and conveniencies , let this quiet you , i am a servant . don't complain of the lord , as the slothful and wicked servant once , he is 〈◊〉 hard master . let your wills be moulded and melted into his ; and cheerfully leave him to judge , what may be food convenient for you . count that you have enough , when god saies , you shall have no more ; and alwaies have a good opinion of gods disposals . learn pauls lesson , in whatever state to be content . it is not for beggars , nor servants to be choosers . this , this t is to be a servant of the lord. blessed is the servant , whom his lord , when he cometh shall find so doing . sect . viii . but this is not all that we have to do . we have houses too that we ought to be concerned for . wherefore , the second exhortation , is let us also study to engage our houses in the service of god. it is the property of every good man to desire company in the service of the lord. o that we might have the company of all that belong to our houses in it ! but what shall we do ? in short , would we truly say with ioshua , my house shall serve the lord ? we must then do like iesus . iesus the blessed name-sake , and antitype of ioshuah , hath a three-fold offfice ; that of a priest , a prophet , and a king. in his lesser family of disciples once , in his greater family of believers alwaies , we find him so . every householder should be all of this in his own family each man pretends to he a king in his own house ; he should there be a priest , and a prophet too . there are three great cares lying upon us in our families ; there is family prayer , and family instruction , and family government . t is by the discharge of these three things , that we engage our houses to serve the lord. family-prayer . sect . ix . first , then . let family-prayer be maintained in our houses , that they may serve the lord. my neighbours , i have told you often , and i now tell you weeping , that it will be a sad thing , if so much as one prayerless-family be found among you all . the owners of that house will never be able to stand or live in the fiery day of of god's pleading with him . you have been warned and warned full many a time , that if your houses be not warmed with your prayers , the fierce wrath of god abideth on them ; and i hope , none of you will venture to meet me at the bar of the lord jesus , with the fearful heavy guilt of this omission upon your souls . the very turks themselves at this day uphold a family-worship among themselves ; god forbid that any styled christians here should be worse than they . sect . x. the method in which i shall treat with you here about , shall be , i. to offer some directions about family-prayer . the first rule . let all persons that should attend family-prayer , count themselves concernd to pray without ●easing . eve●y master of an house , is to carry on the pr●yer in it . that man is not fit to have a● h●use , that cannot make a prayer . but if the ma●ter be absent ? then the mistress is to see ●till that prayer be not wanting . it seems affi●med of e●ther , a woman , in cap. 4. 16. that she pray'd with her maidens . there should not be one prayer the less in a family , because 〈◊〉 is become the ruler there : no , the l●sses of a family , should increase the prayers of it . and let the master of a ship , remember , that the sailers are his family . he should pray with them aboard , every day while they are at sea together . you that see the wonders of god together , should together sing the praises of god , and together beg the mercies of god. methinks , the poor sea-men , should be the best 〈◊〉 in the world . with what face can you pray in a storm , if you do not also pray in a c●lm ? now master , t is your work , t is part of your order ▪ from your great own●r to see that this ●e done 〈◊〉 all mariners call upon their master , as thos● mar●ners did upon the passinger in , 〈◊〉 1 ▪ 6 ar●●e , 〈…〉 god , that we perish 〈◊〉 ▪ let the master of 〈◊〉 school also ▪ remember , that the scholars are his family ; he should pray with them , and bless them in the name of the highest . god provides angels . and will not you afford prayers for the safety of those little ones ? we read of some in mark. 10. 13. who brought young children unto the lord iesus christ : the children that are brought to you , by parents or guardians , these are by you to be brought unto the lord jesus , that he would lay his blessing and saving hands upon them . yea , the captain of a train'd band , is to esteem the souldiers as his family . that good captain cornelius , could s●y , in act. 10. 30. i prayed in my house . as for those that will not pray in the field , t is to be questioned , whether they will fight there . trainings without prayings are like to degenerate into meer debaucheries . the prayeres● captain gives a very dangerous and desperate word of command when he saies , follow your leader . briefly , all superiors generally have a family in the kind of their superiority , which they are to attend prayers withal . the second rule . let all the matters that would hinder family-prayer be put far from our taberna●les . there are diverse impediments of our family-prayers , ●hi●h ●e are to be cautioned against . as now , let not family iarrs hinder family-prayers ▪ the apos●●●●aith to them that are in ● c●njogal re●lation , that they should be meek , tender , lov●ng ; for this cause in 1. pet. 3. 7. that your prayers be not hindred . if peace be gone from a family , then prayer is gone . how can scolding , and it may be striking too , agree with praying ▪ in which we are to lift up pure ●ands , without wrath ? again , let not family scabs hinder family-prayers . bad-members in a family , often cause that there are no prayers in it . many men will not pray , because others will scoff and flout . but let your houses have no such in-mates , no such ishmaels in them . it is recorded of elisha , in 2 king. 4. 33. he would not have a servant with him , which he could not pray withal . if any profane , graceless , despisers of prayer , would impose themselves upon us , let us then say to them , depart ye workers of iniquity . for i will call upon the lord. once more , let not family-prayers be hindred by unsuitable times . the earlier we dispatch them , the easier . we should not ordinarily let business royl us in the morning , nor ●ro●siness drown us in the evening , before family prayer be over . as to every purpose , ● thus to every prayer there is a time and judgment ; and a wise mans heart will discern it . the third rule . be frequent enough , and yet very serious in your family prayers . very shameful is their neglect , who have prayers in their families but once a day . the apostle saith in col. 4. 2. masters ▪ continue in prayer ; he speaks with a manifest allusion to the daily offering under the law of old ; which was both morning and evening . we should have morning-prayers , and evening-prayers , correspondent unto the daily sacrifice . and hence , because the sacrifice was doubled on the sabbath , i have known some pious people , pray four times every lords-day with their families . be sure , twice a day is ordinarily the seldomest and slenderest repetition that our family-prayers are to have . o but we should therein stir up our selves to take hold on god. when you keel before the lord , you should not be rash , hasty , sudden in it ; you should not be sleig●ty in this great excercise of of religion . before we pray , we should think , think seriously , to whom am i to pray ? and for what am i to pray ? and how soon may i dye , and my praying seasons all be over ? and before we pray , we should read. read seriously something of the things which are commanded you of god. the scriptures are to accompany our prayers . t is said ▪ they are to dwell with us . the bible is to be one of the house , when we betake our selves to our p●ayers , we should not let the bible say , i should have been as one of the family ; pray , why was not i called in ? the fourth rule . let not your family-prayers be your only prayers ▪ understand , that se●ret prayers , ●s ●●ll as private prayers , are to be performed by ●s all . for this , the word of our lord is very positive , in matth. 6. 6. when thou prayest , enter into thy closet , and when thou hast shut thy door , pray to thy father which is in secret . t is a great fondness and folly in any of us , if private prayer cause us to lay aside secret prayer . no , there is closet-prayer as well as parlour-prayer which we ought to labour in . i would say , as our lord in another case , one you ought to do ; & not leave the other undone . we have special trans●●iss●●ns to be confessed in our prayers ; these are 〈◊〉 to be confessed . to divulge a secret 〈◊〉 , is to add a further sin , our secret sins , do call for our secre● prayers . we have special temp●●●●s to be bewailed in our prayers ; and these 〈◊〉 sec●etly to be bewailed . our desires are sometimes to be too secret for our neighbours . our secret griefs and our secret fears call for our secret prayers . and as one of the ancients elegantly expresses it , invisible prayers are to be often made to an invisible god. secret prayer is one good sign of a gracious heart . let the lord oft see you like nathanael at secret prayer under the 〈◊〉 , and he will say , behold an israelite i●deed ! would you get internal blessings ? then pray in secret . solomon got his widom , his vertue , by secret prayer . peter by secret prayer in 〈…〉 car●ied with tran●es and raptures into the other world . would you get external blessings ? then pray in secret . h●●nah with secre● prayer asked one son , and had six . iacob had all his house preserved by secret prayer . yea , would you be general blessings ? pray then in ●●c●et . moses by secret prayer diverted wrath & plagues from all the congregation . that infamous apostate iulian , was killed by the secret prayer of a good man , at that hour very far distant from him ▪ what shall i say ? no supe sedeas , no diversion should ever be given to your secret prayers . moreover , besides your prayers with all the family , you may do well sometimes to re●●r● unto prayers with this or that particular person in it . some do so translate that passage in gen ▪ 25. 21. isaac entrea●ed the lord with his wife . it were but a discreet and a decent practice , fo● married persons to 〈◊〉 likewise . thus , holy p●rents , have often taken their children , one by one alone ; and there pray'd and wept , and pour'd out their souls , over the poor lambs in secret places before the lord. thus are we to do , thus to pray . sect . xi . but the sluggard will pretend , a lion in th● way . wherefore i pass on , ii. to remove some obje●ctions against family-prayer . a threefold want is plead●d by many , to ●●●cuse their prayerless conversation with ; a want of time , a want of confidence , and a want of vtterance . the first excuse . one man doth so excuse himself . i want time for family-prayer ; especially in a morning , i can't spare the time. this is a most horrrid and wicked excuse . thou madman , from whom hast thou all thy time ? all thy time is given by god , and shall none of thy time be given to god ? what , no time to pray with thy family ? god ●uowes thou canst find time to eat with thy family , time to sleep with thy family , perhaps , time to smoke with thy family ; and no time to pray with ●em ? once more , what is it that does engross thy time , and put by thy prayer ? t is the world , the world ! and is that such a portion indeed , as to bespeak thy contempt of an eternal god , and of an immortal soul , in the pursuance of it . thou shalt quickly take an everlasting farewel of all this world ; this world will not stand thee in any stead ere long , when thy soul , thy soul shall ●e trembling on thy cold lips , just ready ( as the atheist said ) to ●ake a great leap in the dark . yea , that very day , wherein thou goest abroad without thy family prayers , may prove the very day , wherein an angry god may say ▪ this day shall thy soul be required of thee . and what a phrensy is this ? to be extreme busy & earnest about the trifles of this world , while a precious never-dying soul is unprovided for ? i wish that all prayerless houses , had this admonition engraved on their walls , what is a man profited , if he gain the whole world , and lose his own soul ? could you see it engraved on those walls , with an hand writing , like what belshazzer saw of old it would no doubt amaze and startle you . look into these leaves , and see i● ▪ with a sharp style engraven here ! besides . family prayers are no real prejudice to saecular affairs . they should not be long , tedious , burdensome ; and they 'le hinder no iourney , no concern ; all will prosper the better for them . in short , god will find an eternity to damn the man that cannot find a time to pray . the second excuse . another man doth so excuse himself , i wa●● confidence for family prayer ; i would pray , but i am asham'd . this excuse is little beter . to be ashamed of prayer is to be ashamed of christ : and it is the plain word of our lord jesus in ▪ marc 8. 38. whosoever shall be ashamed of me , of him also shall the son of man be ashamed . o direful doom ! will not such a smart thunder clap , cause ●hee and th● famil● to fall down ●pon their knees ? never be ash●m●d of pray●r but be asham●d of sin ; t is a 〈◊〉 to live without prayer . if you have any scoffers in your houses , whom t is not fi● you should pray before , then do as abraham did ; e'en , ●urn ●em out of the doors . better turn them out , than turn go● out . they that use not family-prayer , say to the almighty , depart from us . the third excu●e . but the excuse of some is , i want utterance for family-prayer . i would pray , but i am not gifted for it . i cannot pray . to this i answer , we often say , i cannot , when i will not , is the bottom of it . suppose , a sevcre p●nal●y were by the magistrate laid upon every prayerless family . daniel , because he would pray with his family was thrown to the lions for it . suppose a lighter punishm●nt far away were to be inflicted on all them who do not pray in their family ; suppose a god , or a fine were inflicted on you for it : would you then continue prayerless ? behold , the great god has by the statute lawes of heaven , ordeined that a prayerless family sahll have all manner of calamities inflicted on it ; the lions , the devils of the pit below , shall devour the unhappy master of such a family . and will not this make you pray ? besides , when you find that you want things , then you don't wan● words ; the poor man does not want words ; when he is to ask alms. o sit down and look upon the the wants & woes of your poo● family , you cannot then but have something to say for them . and what tho you cannot pray quaintly ? yet you may pray gracio●sly , and pray acceptably . florid ▪ elegant orations in your prayers , god expecteth not ; a few humble ; penitent , broken-hearted groans , are of more account with him ▪ tho you chatter like a crane or a swallows , 〈◊〉 once hezekiah did yet the success may be wonderful and glorious . what shall i say ? moses was unwilling to do what god bade , on this very score in exod. 4. 10. i am not eloquent ● but the reply of god was , go , and i will teech thee what thou shalt say . o that you would make a tryal of it . friend , by'nd by call thy family together ; tell them , that you must not let them remain prayerless any longer , lest the wrath of god break out upon them . so fall down before the lord among them all , and pray as well as god shall enable thee : go , i am verily perswaded , god will teach thee what thou shalt say , i am sure , thou wilt never have cause to repent of the attempt . sect . xii . you have not so much as a shadow of reason to render , why you should not pray with your families ; let me now a little repre●●●● why you should ; for i am iii. to propound some incentives unto family-prayer . and there are cheef●y two considerations which i have to set before you . consider , first , the direful & grievous curses which prayerless families are exposed unto . such families , they are the very suburbs of h●●● it self . a prison , a dungeon , is to be chosen before a living in them . there is a words ▪ a● awfull word , which a prophet of god ha● written in a certain place ; methinks , that word 〈◊〉 like a thunderbolt of death upon the families , in which god is not prayed unto 〈◊〉 t is written in ler. 10. 25. o lord — pour out ●hy fury on the beathe● , which know thee not ; on the families which call not on thy name . strikes it no● cold unto the heart of the reader ? man ▪ these are the treful and the direful words of the lord tesus christ himself : he counts thy prayerless family no better than a pagan family . and now , he speaks not as an advocate for thy poor family ; he saies not , lord , vouchs●se thy ▪ ●itty , and thy pardon to that family ; but he saies , lord , pour out thy fury upon that family ▪ because it calls not on thy name . alas , have yo● no more kindness for your families , than to lay them open to the fury of a great and a terrible god ? cruel people , that you are . we read in zech. 5. begin . about a flying roll , twenty cubits long , ten cubits broad , entring into these and those houses , to consume them . i am to tell you , that prayerless houses are to feel the force of this flying roll. an huge roll of curses belongs to that house in which prayer is not upheld . the curse of god is the sauce in every dish , the curse of god is the cover to every bed , in that lamentable family . houses molested with devils , are not more miserable than houses destitute of prayers . i have seen it in an house , where the devils have had possession of a child , that when family-prayer began , the devils would make hideous roarings and noises in the room , as being under a vexation thereat , which was intolerable to them . truly , the devils have no disturbance in houses where family-prayers is not maintained ; prayerless houses are haunted houses , and the fiends of darkness reign , and ramp , there without contro●l . indeed , prayerless families , are not only the cages , but also the causes of all impiety . they bring an irresistible deluge of disorder upon all the town and land ; and cause all the countrey to swarm with the workers of iniquity who call not upon the lord. and as the prayerless householder is now cursed by god , so he will one day be cursed by all his house ; he brings curses on them , and they will spend curses on him , in the day of vengeance . in the ever-burning lake , they will curse the day that ever they saw thy prayerless house , and , that house brought me to this hell ! this , this will be their cry world without end. consider , next , the marvellous blessings which belong to all praying families . it was noted about the family of obed-edom , in 1. sam 6. 11. the lord blessed obed-edom and his househould , while the ark of the lord was there . so shall it be noted about the family of a praying householder ; the lord will bless that man and his household , while that prayer to the lord is there . family-prayers , are conjoined prayers , and united prayers ; thus they become very successful prayers . what encouragement is there given to them , in that promise , matth. 18. 19. if two of you shall agree on earth , touching any thing that they shall ask , it shall be done for them . o let your families agree in the asking of grace , in the asking of glory , in the asking of every good thing ; prayer in confort , will obtain it all . when cornelius was at his family-prayer , what a signal favour did the almighty god show unto him ? some while since , a whole town in switzerland was very suddenly destroyed by an earth-quake , all except one peice of an house , in which a good man happned then to be at prayer with his family . t is impossible to tell , o how great is the goodness which god has laid up for houses that seek unto him ! but besides all the other comforts of a praying householder , he has this peculiar to him , he teacheth all his family to . a praying parent will have praying children . david prayed in his family , and his son solomon prov'd a praying young man. a praying master will have praying servants . abraham pray'd in his family , and his man eliezer became a very praying person . thus , o man , all thy young people , will be filling every corner of thy house with prayers for thy felicity . o consider of these things ; and such let the impression of them upon you be ; that you may by prayers with your families engage your houses to serve the lord. sect . xiii . there are two things more , by the discharge of which , we engage our hoxses to serve the lord ; and those two are in a manner one family-instruction ; and family-government . i link these together , because of their near dependance and agreement in their exercise . this therefore is the address now to be made unto us , let family-instruction and so family-government be maintained in our houses , that they may serve the lord. let there be no un●aught and unrul'd families among us ; but let us be careful about the education of such as belong to our families . i beseech you , let there be a difference between english houses and indian wigwams in the middest of us , and let not english parents be as indulgent and negligent as they report the indians are . and give me leave to say , you that are mothers have a special advantage to instil the fear of god into the souls of them that sit upon your knees . t is said in prov. 1. 8. my son , forsake not the law of thy mother . solomon was well instructed by his mother , and it proved his eternal benefit . t is not for nothing , that in the sacred records , when men have proved good or bad , it is noted , their mothers were such and such . you that are mothers may insi●uate religion into your children earlier and easier than their fathers can . sect . xiv . i shall repeat the method , which we were in before ; and under family-instruction take in that family-government which you are to be studious of . i am i. to offer some directions about family-instruction . the directions to be given hereabout , may ●e referr'd unto two heads . first , the matter of family instruction . the family-instruction , with which we urge our houses to the service of god , are to have 〈◊〉 less than four things composing of it . first , there are holy lessons , with which we are to instruct our families . we are to make them hear , and make them learn those lessons , which may give to the young ones knowledge and discretion . teach them the scriptures of truth . t was said to timothy , in cap. 3. 15. from a child thou hast known the holy scriptures ; no doubt , his godly mother and grandmother were the cause of his doing so . we should procure that our young ones may read the holy scriptures , and mind the holy scriptures , and know the holy scriptures , even from a child . let them have by heart , here and there a verse , or a paragraph ; especially in the psalms and in the proverbs : if you would have them good , teach them the psalmes of david ; if you would have them wise , teach them the proverbs of solomon . and scripture● stories are to be told unto them , as soon as ever they enquire after new things and strange . but while we do thus , we are also to teach them the doctrines of god. inculcate upon them the principles of religion , as often as you do the knife on the stone in the whe●ting of it . t was said unto the lord jesus , in matth. 22. 16. master , thou ●e●chest the way of god in truth . every m●ster should render his young ones able to say that unto himself , master , thou teachest the truth of god. especially , we should be sure that they be not ignorant of any saving truths . tell them , what they are come to by the first adam , and what they may come to by the second adam . tell them what covenant man was once , and what covenant man is now to be saved by . yea , let none of the things to be believed , none of the things to be practised , none of the things to be pray'd for ▪ be left unmentioned in your instructions . all the lessons of the creed , the commandments , and the lords prayer are to be laid before them . and we are to be particularly faithful to them , in the present truths ; the labouring truths , the witnessed truths of the times , we should see ou● young ones well informed in . give them at this day to be sensible , who is the supreme head , and king of the church , and what orders he has appointed to be observed there . secondly . there are ferious questions with which we are to instruct our families . and there are peculiarly two things which we are to question our young ones about . some questions we are to put unto them , first , which concern their souls . and here , yet further to particularize , we are to try them with questions about their vnderstanding . our lord jesus asked his disciples , in matth. 13. 51. have ye understood all these things ? thus are we to ask our young people , do you understand the great mystery of godliness● o keep up the great ordinance of catechising in your houses . before your little folks have left off living upon milk , let them be so well versed in their milk for babes , that they may readily answer any question there . the echoes of this exercise , are a most refreshing melody in the ears of god himself . ask we our young ones , what they think of god , and of christ , and of themselves ; and let them be able to refound the words of truth . we are to search them also with questions about their experience . as our lord asked his family , in joh. 16. 31. do ye now believe ? so should we ask our young people , have you experieneed a work of regeneration in your souls ? ask them , have you ever yet carried a labouring and heavy-laden soul unto the lord iesus christ ? it was the advice of wisdom , know the state of thy flocks . thus , we should endeavour to know the state of the souls which we are to be concerned for ; to know whether they are in a natural , or a renewed state . once more , we are to help them with questions about their temptations . it was a question once given to some , in luc. 24. 38. why do thoughts arise in your hearts ? even so we should enquire of our young people , what thoughts are you most troubled with ? enquire , what fears , enquire what snares they are most endangered by . be alwaies jealous , lest as the serpent beguiled eve , so their minds be corrupted . moreover some questions we are to put upon them , secondly , which concern their lives . it was once an interrogatory which some were put unto , in luc. 23. 17. what manner of communications have ye ? thus we are to examine our young people about the words and the works , that fill their lives . there are especially three things which they should be examined about ; their prayer , their time , and their company ; ask them , whether they live without prayer or no ? whether in prayer they secretly and sincerely pour out their souls before the lord ? ask them , how they spend their time ? how much idle time , and how much useful time , they allow unto themselves ? and ask them , what their company is ? whom they sit withal ? whether vain persons and fools , or the saints which are the excellent , and all those that fear god ? our question will prove their safeguard , if it be well administred . thirdly , there are faithful reproofs with which we are to instruct our families . t is said in prov. 6. 33. the reproofs of instruction are the way of life . when we give instruction , we shall have occasion to give reproof , too often with it . there is no family that has not miscarriages that are to be reproved in it . young people too commonly are wild people ; and without some castigations they will rarely be kept in order . to some of them smart wor●s , to others of them smart blowes , will be too often due . t is said in prov. 13. 24. he that spareth his rod hateth his s●n ; but he that loveth him , chastens him betimes . frowns are due to all , and rods to some transgressors in the family . but there are two negative and two positive rules to be minded in reproving of them . the negative rules are these two . first , reprove not furiously . it is said in iam. 1. 20. the wrath of man , worketh not the righteousness of god. remember , nothing will be so well done in a passion , but what may be done better out of it . if you are to chide , yet chide not in a fury . do not call vile names ; much more , do not swear , do not curse , do not rage with a tongue set on fire of hell . if you are to smi●e , yet smite not in a fury . bloody , wounding , outragious buffettings are to be avoided ; lest there be cause to say of you , cursed is their anger for it is fierce , and their wrath for it is cruel . secondly reprove not for ever . t is said in ps. 103. 9. god will not alwaies chide , neither will he keep his anger for ever . to be alwaies finding faults , is the way never to be curing them . a perpetual warngling is a continual dropping , which there is no enduring of ; it prejudices the minds of them that feel it , against all that shall be said unto them . the positive rules are these two. first reprove reasonably . let there be just cause for it . when you reprove , it must be for a true cause . as it was said of our saviour in isai. 11. 3. he shall not reprove after the hearing of his ears . thus , we may not go by meer hear-say , when we reprove those that are under us . and it must be for a great cause . t is said of the spirit in io● . 16. 8. he will reprove the world for sin . the sinful thing , the thing for which the wrath of god comes , the thing which the soul of the lord hates , this we are to reprove . we must not throw away reproofs upon nothing , or upon every thing . secondly , reprove scripturally . t is said in 2. tim. 3. 16. all scripture is profitable for reproof . a reproof with a scripture comes with a more than ordinary majesty and authority . when we reprove those that are under us , first , make them read a text which does condemn what we would rebuke , and then set it home with a very warm lively vigorous application . fourthly , there are solemn charges with which we are to instruct our families . it was the character which the lord gives of abraham , in gen. 18. 19. i know him , that he will command his children and his household after him , and they shall keep the way of the lord. o that this might be said of every householder here ; i know him , that he will take all of his house , one by one , and charge every one of them to keep the way of the lord ! what saies the apostle , in i● thes 2. 11. we charged every one of you , as a father his children . we should call aside our young people , and lay upon them , the charge of david , in 1. chron. 28. 9. my son , know thou the god of thy father , and serve him with a perfect heart and a willing mind ; for the lord searcheth all hearts ▪ if thou seek him , he will be found of thee , if thou forsake him , he will cast thee off for ever . charge them ; and this especially about four things . lay upon them that charge of god in 1. joh. 3. 23. this is his commandment , that you believe on the name of his son. charge them to accept of christ jesus , as their prince and their saviour ; charge them to repair unto christ jesus for wisdom , righteousness , sanctification , and redemption . lay also upon them that charge of god , in mat. 6. 6. enter into thy closet and pray to thy father in secret . charge them to retire for their devotions every day ; charge them to let not a day pass them , without crying to god for his mercy , and pardon , and salvation . once more , lay upon them that charge of god , in prov. 1. 10. my son , if sinners entice thee , consent thou not , charge them , that they be not the companions of fools ; charge them that they do not associate themselves into an intimacy and a familiarity with any but such as may be sober , discreet , blameless persons . finally , lay upon them that charge of god in hag. 1. 5. thus saith the lord of hosts , consider your waies . charge them , that they consider what their present condition is , and what their future condition is like to be ; charge them , that they consider of their past behaviours , and of the death , and iudgment , and eternity which is yet before them . a young man has become a real convert by being obliged unto consideration for one quarter of an hour in a day . wish for them , say to them , oh that they were wise , that they would consider ! in a word , let your charge on them , be that , which holy bolton gave to his children , when he dyed , i charge you , that at the day of iudgement , none of you dare to meet me in an unregenerate estate . secondly . the manner of family-instruction . t is to be performed in such a manner , as may best attain the ends of it . particularly . first , we are to instruct our families very seasonably . we are told in matth , 24. 45. the ruler over the household is to give them their meat in due season . there lies much in the time we take for the work. we should indeed have our frequent times , to do it : we should speak what may be for the instruction of our families , every day , and often in a day ; and on various occasions be dropping our savoury admonitions . even when we sit at the table , we should rarely rise without feeding the minds , as well as the mouthes of our attendents . much more at the h●urs of prayer , we should do something that may make them more acquainted with divine objects then they were before . but we should likewise have our stated times to do it . especially sacred time will be very properly a stated time for it . on the dayes of the lord , we should instruct our houses in the things of the lord ; that were infinitely better than to be sleeping or talking at an idle rate , as then too many do . but about the stated time for family-instruction , there is a double discretion to be used . it is to be dispatched in a quiet time , in a time when there is no disturbance by passions within , or noises without . it is said in eccles. 9. 16. the words of wise men are heard in quiet : and no wise man will speak when there is not quietness enough to allow an audience for him . and it is to dispens'd in a lively , time , in a time when spirits are stirring , and affections are vigorous . t is said in rom. 12. 11. be ●ervent in spirit , serving the lord ; thus , this peice of service for the lord , is to be done , when there is a fervency of disposition thereunto . secondly , we are to instruct our families very pertinently . accommodate our instructions to their conditions . are there any vnconverted persons in our families ? let them be suitably instructed . say to them as in psal. 34. 11. hearken to me and i will teach you the fear of the lord. let them be warned of the dangers which do threaten their miserable souls ; and let them be stirred to the duties that may lay them at the pool , in the way of our lord jesus christ. are there any converted persons in our families ? let them too be suitably instructed . we read in joh. 8. 31. iesus said unto the iewes which believed on him , continue in my word . let them be quickned to continue in their faith , and love and zeal . let them have weapons ●o furnish them against all their difficulties , and cordials to revive them under all their discouragements . are there any vnfruitful souls , in our families ? instruct them suitably , by setting before them what is the doom of the barren free , and of the barren ground ; even , to be cut down , and burnt up for ever . and say , o glorifie your heavenly father by bringing forth much fruit . are there any back-sliding souls , in our families ? instruct them suitably , by setting before them the displeasure of god at such as draw-back , and his extreme wrath on them whose goodness is as the morning cloud and the early dew ; and say , remember whence thou art fallen , repent , and do thy first works . thus are we to suit the the case of those whom we give instruction to . thirdly . we are to instruct our families very diligently . t is a thing that we are to labour in . t was enjoind in deut 6. 7. the words which i command thee , thou shalt teach them diligently unto thy children . it calls for our hearts and our pains . when we set about it , we should think with our selves , we know not how short our opportunities may be ; we know not whether we shall ever speak more to those whom we now direct our selves unto . in this as well as in other such cases , we should hear the voice of our own vncertainty & mortality ; t is that in eccles. 9. 10. do with thy might what thy hand finds to do , for there is no work , nor wisdom in the grave whither thou art going . t is the work of the lord , about which we are , when we are , instructing our families , t is not to be done slothfully ; we find in ier. 28. 10. cursed is the man , who doth it so ; t is to be done heartily ; we find in 2. chron. 31. 21. that is the way to prosper in it . o let us be as diligent in instructing of our young people , as the emissaries of hell are in seducing of them . fourthly , we are to instruct our families by exemple . be exemplary ; and follow the directory of that geat man , who said in psal. 101. 10. i will walk within my house with a perfect heart . let our walk , as well as our talk , show the young people with us how they are to walk and to please god ; and let us be able to call upon them , do you follow me , as i follow christ. let us give such expressions of love to god and his truths and his wayes , that our families may come after us in the like . let them discern how to seek the face of god , and how to bear the hand of god , and how to prize the word of god , by seeing how we do it our selves . when elisha would get for himself a double portion of the spirit in elijah , he said in 2. king 2. 10. if thou see me , it shall be so unto thee . o that the sight of us , that the sight of our piety , and gravity might instruct our houses , and help them to a double portion of those graces and vertues which are the fruits of the spirit . we shou'd study an instructive conversation ; and we should never permit a cham , a young cham in our families , to see us overcome with drink , disguised with vice , or naked with folly ; but in all things we should show our selves a pattern of good works . fifthly . we are to instruct our families with authority . as the minister is to imitate the lord jesus christ , of whom t is said in mat. 7. 29. he taught as one having authority . so should the householder do . and hence we are to keep up our authority in our families ; not permitting the child to be have himself proudly against the ancient . it is required in lev. 19. 3. ye shall fear every one his mother and his father , the mother is here put before the father , because commonly she first loseth her authority : but neither mother nor father should suffer themselves to be trampled upon . t is an intolerable thing , for a saucy , impudent , unmannerly child to reply , i wont , when a parent bids him do this or that . you sin grievously , if you do not curb and break the wills of them that you are to bring up in the nurture of the lord ; and if you don't make 'em tremble to break any of your commands . wherefore let there be that wisdom , that meekness , that reservedness , and seriousness in our deportments , with which we may rule well our own house , and have our children in subjection with all g●●vity . this is that family-instruction and family government by which we must bring our houses to serve the lord. sect . xv. one might rationally imagine , that no exception could be taken at such a profitable and necessary thing as family instruction is . yet this also has exceptions made against it ; and therefore i am endeavouring ii. to remove some objections against family instruction . diverse things are by many pleaded , wherefore they take no care to have their families par●akers of instruction in righteousness . the first exception . one person will for this plea exempt himself . the inferiors in my family are very dull : t is an hard thing to beat into them , any sense of eternal concernments . on this pretense it is , that poor negro's especially are kept strangers to the way of life : they are kept only as ho●ses or oxen , to do our drudgeries ; but their souls , which are as white and good as those of other nations , their souls are not look'd after , but are destroyed for lack of knowledge . this is a desperate wickedness . but are they dull ? then instruct them the rather ; that is the way to sharpen them . t is said in psal. 119. 130. the entrance of thy word gives understanding to the simple . be they never so simple , you may increase their wit by god's word . and are they truly dull ? then be not you so too ; let your labour be equal to their dulness . we are told in eccl. 10. 10. if the iron be blunt , then a man must put to the more strength . you must be at the trouble to stoop unto their capacities . be you as plain , be you as breef in your instructions , as they are dull in their intellectuals . and be frequent , be patient in them ; give line upon line , and precept upon precept , here a little and there a little . even gutta cavat lapidem — a stone will receive the mark of the drop that shall often fall upon it . the second exception . another person will for this cause exempt himself . the inferiors in my family are very young. t is too soon to begin with them ; we shall only make them take the name of god in vain by teaching them to talk like parrots of religion , before they can conceive better of it . to this i answer , no , you can't begin with them too soon . ` t was said in isai. 28. 9. whom shall hee teach knowledge ? them that are weaned from the milk and drawn from the breasts . they are no sooner wean'd but they are to be taught ; and god may give them righter and riper conceptions of things , than you are well aware . what saies the wise man , trai● up a child in th● way he should go . let the first liquor that is put into them be sweet and good ; and they will keep the tang of it all their dayes . quo semel est imbuta recens — are they young ? yet the devil has been with them already . t is said in psal. 58. 3. they go astray as soon as they are born , speaking lies . they no sooner step than they stray , they no sooner lisp than they ly . satan gets them to be proud , prosane reviling and revengeful as young as they are . and i pray , why should not you be afore-hand with him ? and this the rather , since the lord jesus calleth for them . he saies in marc. 10. 13. suffer little children to come unto me . for know , t is not an affront , but an honour unto the name of god , for such young ones to learn the truth as it is in iesus . it was very pleasing unto the lord jesus christ , when in matth. 21. 15. the children cryed hosannah to him. if your children do not cry hosanna , they will call wicked names , they will curse and lie , and take the name of god in vain ; and which is best ? iudge ye . besides we have the call of god , in psal. 148. 12. ye children , praise the lord. the third exception . a third person will urge this against it . i want abilities to manage this work , my parts and gifts are too mean to go thro it . to this i answer ; god will accept you , tho● you do it meanly . the prophet made this apology for himself , in jer. 1. 6. ah! lord god , i cannot speak . but god answered , say not so . tho you have but one talent , yet let it not ly by . though you have only goats hair , or badgers skins , yet employ them for the use of the tabernacle . the apostle tells the hebrews , you need one to teach you the first principles of the o●●cles of god ; yet unto them he said , exhort one ●nother . moreover , god will assist you to do it better . t was affi●med to him in ioshua 1. 9. have not i commanded thee ? be strong and of a good courage , for the lord thy god is with thee . thus be it affirmed here ; god has commanded thee , do it as courageously and as comfortably as thou canst : his presence will continually cause thee to grow in thy accomplishments to him that hath shall be given . keep watering the olive-plants about thy table . he that watereth shall be watered also himself . the fourth exception . a fourth person perhaps will not blush to say , i want opportunity to attend this work , my employment will not suffer me . but let no man argue so man hast thou time to feed thy family and no time to teach them ? the poorest among you all should say , as in psa. 119. 92. the law of thy mouth is better to me , than thousands of gold and silver . t is better to lay up for thy family the riches of god's law , than thousands of pounds . nothing , nothing should put by their instruction in the way of peace if you do not want an heart , you will not want a time for the instruction of your families . no man could have more business lying on his hands than david had who had the affayrs of a mighty kingdom to distract him ; yet of him could his own son say as in prov. 4. 4. he taught me . the fifth exception . t is possible a fifth person may have uncomfortable cause to plead , i have those in my family that will not be instructed ; i can't order them so far as to make them submit unto it . in this unhappy case , what shall be done but this ? we are to pray for these creatures , that their hearts may be tam●d and bow●d by him , that has them in his hand . we are also to watch when some affliction or some amazement is come upon them : then god opens their ear to discipline ; then the wild asses are in the month where you may find them . we may likewise call in the help of some grave , pious , holy minister , who may come to them with the spirit and power of elias , to turn the hearts of the children to their fathers . finally . if your children refuse to be instructed , what saies the wise man , a rod for the fools back . if your servants refuse to be instructed , what saies the good man , he that worketh deceit shall not dwell within my house . sect . xvi . before i have done , i must endeavour iii. to propound some incentives unto family-instruction . wherefore consider , first , the needfulness of it . christians , instruct your families , for i may say , this is the will of god in christ jesus concerning you . and as gods will , so their state calleth for it . o look upon the ignorance of your families . may it not be said of them as in psal. 14. 2. the lord looked on the children — to see if there were any that did understand ; they are all gone aside . instruct them ; lest they be destroyed for lack of knowledge . look upon the corruption of your families . may it not be said of them , as in eccles. 5. 3. the hearts of the children is full of evil. instruct them , lest they be the children of belial , to consume your eyes and grieve your hearts . in a word , instruct your families or else the blood of their souls will be required at your hands . it was complain'd of old , in jer. 2. 34. in thy skirts is found the blood of the souls of poor innocents . what a dreadful word is that ! and what a dreadful thing will it be , for your poor families to follow you in the ever-burning lake below ; shrieking and roaring , if you had done your duty to us , t is like we had never arrived here ! consider , secondly the vsefulness of it . instruct your families and it will issue in their good. they shall be brought home to god. as he said in psal 51. 13. i will teach them , and they shall be converted unto thee . you may see converted children , and converted servants , filling of your families . they may bless the name of god for ever , that ever they knew your house , or saw your face ; because you have promoted in them that knowledge which is life eternal . instruct your families ; and it will issue in your ioy. they shall afford you that ●ight , of which the apostle said , i have no greater ioy. t is said in prov. 10. 1. a wise son makes a glad father . t is a taught son that proves a wise son . what a joyful thing will it be , for you to see all your children and servants , calling you their spiritual father , here ! but what a much-more joyful thing will it be for you to meet them all at the right hand of our lord in the day of his appearing ! o consider of these things ; and go away determined , [ i hope you are now determined ] thus i and my house will serve the lord. time discerned . eccles . viii . 5. a wise man's heart discerneth time the famous writer of these words was that royal preacher , solomon . after much experience of the world , and after much repentance for that experience , he drew up a treatise de summo bono , concerning the chief good of man. the penitent and inspired monarch , having arrived unto the top of this world , pitties the poor men whom he sees toiling and sweating to get up the rocky hill after him , and expecting to find happiness there ▪ & with a loud voice he gives this warning to them , sirs , you will be all mistaken , you will meet with nothing but vanity and vexation here . the context here contains the reflections of this wise prince on the countenance which he had given to publick and open idolatry in israel , and the compliance which they that should have advised the contrary yeilded thereunto . men seek out many inventions to excuse themselves from bearing an humble but a faithful testimony against any sinful thing which their superiors may invite them to . one of these inventions is mentioned in the fourth verse of this chapter ; it is drawn from the vncontrouleable power of them that sometimes enjoin a sinful thing . to this excuse we have a two-fold answer in the fifth verse . we have two things in it . first , the good of religion . t is sai● , whoso keepeth the commandment shall feel no evil thing . q. d. be true to gods commandments & thy own conscience , let who will be offended at it ; the wonderful providence of the almighty will in the mean time be concerned for thy safety and security . a man gets no real hurt by doing of his duty . secondly , the need of discretion . t is said a wise mans heart discerneth both time and iudgment . q. d. in the doing of this , and every other duty , two things are to be much regarded . mind the season of the duty , and mind the manner of the duty : much harm will thereby be prevented in discharging of it . t is the former of these two regardables that i would now insist upon . behold a general rule apply'd unto a particular case : the case is , the rebuking and refusing of sin ; but the rule is , a wise man alwai●s will discern his time to do what he has to do . to discern the time , — it must needs also signifie to improve the time. wherefore the doctrine is , a wise man will discern and improve his time , to do what is incumbent on him . our propositions are to be such as these . prop. i. the blessed god affordeth to men in this world a time to discharge the duties incumbent on them . there are two things incumbent on us ; to do good , and to get good . the good we are to do , is to honour god ; and the good we are to get , is to enjoy god. those two things comprise all our duties ; and they make up the errand which we come into the world upon . now , while we are in this world , god allowes us a time for this work ; we have time not only in the larger sense of it , but also in the stricter sense of it ; we have time not only in duration , but also in opportunity . there is not any duty enjoined uppon us , but there is a season for it allowed unto us . t is an observation about the things that shall be , in eccles. 3. 1. to every thing there is a season , and a time to every purpose . thus it may be said about the things that should be , there is no duty , but god hath provided us a time and a season for it . we have some golden spots of time , whereof we may say , this is the time for such a duty ; and again , this is the time for another duty . first , we have a time to do good while we are here in the world . we have a time to exercise every vertue , to use all that piety and charity , all that holiness & righteousness , which the lord requireth of us . the good which we are to do is expressed in mic. 6. 8. he hath shewed thee , o man , what is good , to do justly , ●and to love mercy , and to walk humbly with thy god. we meet with many times to do those good things before we dye . we have now our ●●me to acquaint our selves with god , in all the methods of devotion ; our time to acknowledge god in all the waies of new obedience we have also our time to advantage our neighbours ; our time to promote the internal and eternal salvation , and the external prosperity of them that are about us . secondly , we have likewise a time to get good while we are in the world . we have a time to obtain all that favour , and all that fellowship with god which our mighty redeemer is the authour of . the good which we are to get , is comprised in isai. 55. 3. the sure mercies of david . we have our times to secure all those good things . every man of us may say , i have a time to get my sin pardoned ; he may say , i have a time to get my soul renewed ; he may say , i have a time to get all the promises of the new covenant fulfilled unto my soul for evermore . prop. ii. it is no small part of wisdom for men to discern and improve the time which god affordeth unto them . when the gales of opportunity blow in the sails of time , every man should see and watch his own opportunity . to discern the time , is to mind the time , and to use the time , for the performance of our duty . now t is a wise man that will so discern the time. sapience or wisdom is a vertue of the vnderstanding , whereby a man perceives the dependence of things ; the co●nexion of things , and the consequence of things being understood , therein wisdom is discovered . to discern the time is an instance of this . t is wisdom for a man to lay his time and his work together . t is wisdom for a man to fore-see what will be the issue of such a work at such a time. but besides the nature of wisdom evidently appearing in this thing , we have a two fold further witness to the wisdom of it . first , the testimony of scripture there about , shewes , that it is wisdome for men to discern and improve their time . what the all wise , the only wise god calleth wisdom , is unquestionably to be esteemed so . the redeeming of time is great wisdom in the language and the account of god. t was said in eph. 5. 16. walk as wise , redeeming the time — much of the same date and tenour , was the epistle to the colossians . in that epistle also we have the like passage , in cap. 4. 5. walk in wisdom , redeeming the time . t is probable the apostle therein has a special reference to persecutions , which good men were then exposed unto . to redeem the time , was a proverbial phrase of old , signifying , to keep out of trouble as long as one can . thus the chaldean-soothsayers were told in their distress , dan. 2. 8. i know that ye would gain the time . this was the counsil of the apostle , by a prudent , holy , careful , and inoffensive carriage towards them that would interrupt you in the worship of iesus christ , gain time what you can for the quiet practice of it . well , if it be wisdom to gain time for the service of god , surely , t is wisdom to spend time in the service of god. it was the singular character & commendation of the issacharites , in 1. chron. 12. 32. they had understanding in the times , to know what israel ought to do . t is an understanding man , who doth so know his time , as to do his work. of a time-losing man , the scripture saith , he is a fool. it saies in prov. 18. 16. wherefore is there a price in the hand of a fool ? secondly , the prevention of sorrow thereby , shewes , that it is wisdom for men to discern and improve their time. it is great wisdom to prevent great sorrow . now nothing in the world fills the heart of man more with anguish and anger , than the missing of time. when a man has missed his time for his work , it causeth an unspeakable regret within him . we read of some professors , who missed their 〈◊〉 to entertain christ jesus and his mercy : with what a marvellous agony did they cry out , in matth. 25. 11. lord , lord , open to us ! well might they be called foolish , who thus cam● too late . the horrour of it being once only represented by some profane people , who acted the foolish virgins in a play , at a city in germany , it even kill'd a prince that was a spectator of it . t is impossible to utter the confusion which the slipping of time does put the souls of men into . when esau had missed his time to procure a blessing for himself , how did he resent it ? we are told in gen. 27. 34. he cry'd with a great and exceeding bitter cry. alas , how should it be otherwise ? the slipping of time is an ill , and an exceeding bitter thing . there are but two sorts of men ; both of them find the loss of time , to prove at some time or other , a sad , an evil , a troublesome thing unto them , 't is thus esqecially when their time is come to dy , when their time is to be no more . as for good men , the loss of time usually strowes thorns on their beds when they come to dy . it grieves the best man to think , my time , my time , i have not so laid it out for god as i should have done . he was a painful & a pious minister of the gospel , who yet breathed out this among his last , groans , o the loss of time ! it 〈…〉 on my spirit now . as for bad men , the loss of time flash● hell fire into their spirits when they come to dy. it causes terrible wounds ▪ and pains in the departing soul of a sinner to think i had , once a time to beleeve , a time to repe●t , a time to lay up for eternity , but now my time is gone for ever . the sh●●ek of a poor man going out of the world sometimes has been , a would of weal●h for an inch of time. 〈◊〉 , t is wisdom to prevent such things as these . the vse of these things remains . use . let us all he hence advised to discern and improve time , which we have to discharge our d●tyes in . the most of us , t is to be 〈◊〉 , may discern iudgment ; we know 〈◊〉 our duty is , and how it is to be dispatched . 〈…〉 us also discern time : suffer we not our time to run from us , while we neglect the great ends which we , have it for . o let not the lord have cause to complain of us as in jer. 8. 7. the birds in the heaven know their appointed times , but my people do not know . that we may discern time , and improve time , such directions as these may well be followed . direction i. let us discern our time ▪ and not mis-spend our time. avoid those time-wasting things , which would serve us about our time , as the high-way men did the poor traveller in luc. 10. 30. in his way to iericho . we are all travelling in the the way to eternity ; there are these and those robbers in the way that would plunder us of our time : shun them , fly them . count mis-spenc● of time one of the most wicked and woful follies in the world . let us discern three things in all time , and permit no time to be devoured by two things which we may be under temptation to . the things which we are to discern in all time are these , first , let us discern the worth of all time. let not an hour pass without this opinion of it , this hour is too good to be lost . if we prise the jewel we shall not lose it . it is for our shame that even an heathen made that complaint , q●uem mibi dabis qui diem est●met ? where will you find a man that esteems his time as he ought to do ? ponder well what a vast price our lord paid for our time. we had forfeited all our tune into the hands of infinite revenging justice ; the just wrath of god would have taken away ●ime and life from us long ago , if our lord jesus had not laid down such a price as that in 1. pe● . 1. 18. ye were redeemed , not with silver and gold , but 〈◊〉 the precious bloud of iesus christ. o don't throw away any of that which cost so dea● . and ponder well what a vast price the dying & the damned set on their time. we may say of it as iob of another thing , in cap. 28. 22. destruction and death , say , we have heard the fame thereof with our ears . even so , destruction and death set an high rate upon it . ask men when destruction and death is near to seizing upon 'em , how much would you give now for a little of the time that is gone ? they will reply , o , whole mountains of gold for one hour of it ! judge now as you will judge then . secondly , let us discern the irrevokableness of our time. when our time is once gone , it remains irrevokable , and irrecoverable for evermore . we may say of every time that is past , as in psal. 49. 8. it is precious and it ceaseth forever . the wish of hezekiah could once bring back the shadow of the sun , but never could any man procure a return of his time. sometimes the doleful cryes of distressed ones have been , call time again ! call time again ! but alas , time won't come back for calling . oh how should this make us to takeheed that we don't abuse any part of our time , i shall never have this time again ! when once our time has taken wing , what is said of love ▪ in cant. 8. 7. that may be said of time , if a man would give all the substance of his house for it , it would utterly be contemned , when once time is gone , 't is gone . thirdly , let us discern our accountableness for all our time. god maintains us and supplies us with time continually . he keeps a sun to measure it . the time will come when he will reckon with us about all our time. t is said in ecc. 11. 9. o young man walk in the wayes of thy heart ; but know thou that for all these things , god will bring thee into judgement . in like sort , let me say , come , squander away thy time , even contrive to get the dead commodity off thy hands ; but know thou that in the day , when god shall judge the world , all this time of thine must be accounted for . it was the law of old , in exod 21. 18. if one man smite another , so that he keep his bed , and yet walk abroad again , he shall pay for his healing and the loss of his time : truly so , if we impenitently lose any of the time which god hath given us , he will make us pay for it , in the day of his pleac●ng with us . t is said in matth. 12. 36. men shall give an account of every idle wo●d . much more in that day shall men give an account of every idle hour . the god that hath numbred our hairs , hath also numbred our hou●es ▪ it will be a fearful thing , if at last he say unto us , thou wicked and slothful servant , thy life has been made up of idle hours . these things are we to discern in all time. for the sake hereof , let us now permit no time to be misplac'd in such things as these . first , let us mispend no time in vanity , of them that live in vain pleasures 't is said in 1 tim 5. 6. they are dead while they live . they discrn no time , and enjoy none . too much time is not to be laid out in eating and drinking . to affect long meals , or to tarry long at the wine , does not become a christian. thy soul is a little too noble a thing sure to be made the cook of thy body . moreover , too much time is not to be laid out in attiring and adorning . it made an holy man among the ancients to weep , when in a morning he ●aw a person longer in dressing , than himself had been in praying . thy carcase that is to feed the worms ere long should not put by thy cares about thy spirit , which must be in weal or woe for ever . once more , too much time is not to be laid out in sporting and gaming . there are some lawful recrea●ions , of which we should be shy , lest they steal away our heart and our time. that blessed martyr , iohn hus , just before he dyed , in a letter thus bewaild himself , o beg of god to pardon me for the time i have lost at such a play , that yet in it self was very innocent . but there are some unlawful recreations also , in which multitudes play away their time. the plays which depend upon a pure lot are such . the moral heathen zealously reproached them . and severe statutes were made against them when the roman empire became a christian. men always loose at them , those things which are better than any that they win , their time , if not their soul. secondly , let us mispend no time in idleness . it was an ill world where the apostle could say , as in 2. thes 3. 11. there are s●me that walk disorderly , working not at all . every man should be able to make a good answer to the question which pharaoh put unto ioseph's brethren , i pray , what is your occupation ? a big part of our time should be laid out on our particular callings . a calling is an ordinance of god ; adam in paradise had a labour imposed on him . be diligent in some one or other . no man so fully and foully falls into the possession of the devil , as the idle man. the ants , the bees , and all the creatures exclame against him . idleness , ti● thundred against in ezek. 16. 49. as one of the sins that brought hell out of heaven upon sodom long ago ; it will carry from earth to hell the souls of them that in it snore away their lives . when men do'nt misspend their time , then do they discern it . direction , ii. let us discern our time , and attend every duty in the proper time. there is a two-fold prudence which the wise man's heart is to be no stranger to . the first prudence is , let no duty be done out of its time. we are told in eccles 3. 11. god hath made every thing beautiful in the time of it . there is a nick of time that we are to take for all we do . not snow but fruit is beautiful in the summer . t is not beautiful for the duty of prayer , to be done at a sleepy time , or at a busy time . t is not beautiful for the duty of reproof to be done at a time when it can do no good at all . set not upon this or that duty at a time when god calls to another duty . t is said in eccles. 8. 6. to every purpose there is a time and iudgement . we may render all our duties like apples of gold in pictures of silver , by well timing of them . the second prudence is , let no time pass away without its duty : let none of our times be unaccompanied with the duties which belong unto them . as now , there are duties that belong to a time of prosperity , and duties which belong to a time of adversity . t is said in eccles. 7. 14. in the day of prosperity be joyful , but in the day of adversity consider . in a time of prosperity : now is a time for men to remember their creator before the evil days come ; now is a time for men to set their heart and their soul to seek the lord who hath given them rest on every side . in a time of adversity , now is a time for men to bring sin to remembrance ; now is a time for men to meet the lord in all the ways of repentance and obedience . this is to discern the time. but there are especially three sorts of times which we are to fill with the dutyes of those times . first . let the dutyes of worshipping times , be done in those times . we have our times every day wherein the lord saith , seek my face . now let the echo of our souls be that in psal. 27. 8. thy face , lord , we will seek . we have every day our times for private prayer , our times for secret prayer , our times for reading of , and thinking on the word of god. let those things be faithfully done in those times . especially , remember the sabbath day . let sabbath-time be sanctifyed time . on this day , ly all the day long at the pool of mercy ; mercy , mercy , and salvation for an immortal soul is this day to be traded for . t is a time that the great god is very jealous about . he does wonderfully curse the souls , and blast the houses , and ruin the countryes where this holy time is not acknowledged . he will terribly break the rest of those whom his rest shall not be regarded by . secondly , let the dutyes of visiting times be done in those times . t is too commonly seen that amici temporis fures ; our friends are our theeves ; they steal our time , b●●●ause we don't use our time , when then they are with us . t is observable , in col. 4. 6. as soon as the apostle had said , redeem the time ▪ he adds , let your speech be always with grace . that , that indeed is a rare way to redeem the time . let us ordinarily study to do some good , whatever company we come into . it was observed of that excellent vrsin by his renowned friend , i 〈◊〉 was in his company , but i went away ( doctior ●ut melior ) the wiser or the better from him . abhor , o abhor the useless visits that are quite contrary to all such designs . mourn if you have been in any company without being profitable thereunto . thirdly , let the duties of intervening times be done in those times . we have large fragments of time , that are the intervals of our businesses ; about these fragments of time , i would say as our lord said about the fragments of bread , in joh. 6. 12. gather up those fragments that nothing be lost . how many thousands of happy thoughts might we have as we are sitting in the house , or walking in the street , otherwise wholly unimployed ? the very filings of gold and of time are not to be cast away . to discern our time , is to adapt our time . direction . iii. let us discern our time , and make none but good b●●gains about the time . the scripture once and again tells us , as in eph. 5. 16. that we are to buy up the time , or buy out the time . this is to discern the time ! we must be at some cost , and at some charge for it , if we would not be ill-husbands of our time : we must pay down either mony or monyes-worth for it ; we must fore go and under go many things for it . many things must we give up , that our time so may be well-imployed . the case is ordinarily so , that either we must resign many pleasures , many profits , many honours , or else we must part with our time . now rather give up all delights , than suffer precious time to be pyrated away . all the things of time , are sometimes expence little enough for time . yea , many things must we give back , that so we may not misemploy our time . the devil and our lusts have been trucking for our time . the devil , that hellish hucster , would engross all our time for his own . he deals with us as the europeans dealt at first with the silly indians , who le●● go their ●old , and silver , and diamonds for glass-beads and tinsil-toyes . the answer that our lust makes to the tempter is , let me have the pleasures of sin for a season , and every season of my time shall be thine . o but we should be content to give back all that satan has proffer'd us for our time ; let it be never-so-much that we might have had for the misuse of time , begrutch it not . 't was the speech of austin , perde aliquid ut deo vaces if you would have time for god , or any good , you must part with something for it . in a word , let us labour now to regain the time that we have been cheated of . the cheef way to do that , is , by a double diligence for the time to come . make up the time we have made an ill market of , by an extraordinary industry and activity in the time yet before us . the israelites in their journey to canaan made more way the last year or two , than they had done in almost forty years before . all the many sermons in the book of deuteronomy seem preached by moses in the last month or two before he dy'd . o sit down and think well , how shall i lay out my time for the best advantage ? let that be said of us when we dye , diu vixit , licet non diu fuit . he lived long in a little time . to purchase our time , is to discern our time . direction . iv. let us discern our time , and let us improve the present time , to make our peace with the eternal god. alas , all the sinful and woful time of our vnregeneracy is lost time . one that was converted but about seven years before he dyed , ordered that epitaph to be inscribed on his grave , here ●●es an aged man who dy'd but seven years old . thou dost not live till thou dost repent , till thou dost beleeve . be sure , there is no duty so much incumbent on us , as that of turning from sin to god in christ. well , the great god hath stated the present time for the doing of it . t is the warning , the solemn warning of the holy god unto us , 2. cor. 6. 2. behold , now is the accepted time , now is the day of salvation . let those that are not yet born-again , discern this their time . o yee souls in peril , what is it that ye resol●e upon ? your time is to day , to day , if you will hear the voice of god. let me say about this time , as boaz about that land in ruth , 4. 4. if you will redeem it , redeem it . o delay not ; dally not , trifle not about this grand concern ; do not say as the unhappy felix did , i 'le mind it at a more convenient season . no , no , discern it , that the most conv●nient season is just now . o that all unconverted men would consider the danger the madness of their procrastinations . t is said in eccles. 9. 12. man knoweth not his time . man , discern thy time as a flying time , and an uncertain time . a jewish rabbi gave that co●nsel to a scholar of his , besure you repent at least a day before you dy . truly , t is a fearful thing for a man when he comes to dye , not to be able to say , t is at least a day since that i made my peace with god. well , who of us can say , that this day is not our last day ? we cannot be sure that we repent a day before we dy , unless we repent this very day . suppose you were to suffer an horrible death in case you had not finished some notable undertaking before night . o how would every stroke of the clock strike to your very hearts within you ! behold o sinner , be amazed , stand astonished , and take the present time to get out of thy present state . t is possible thou mayst be a dead man before to morrow , t is possible this night thy soul may be required . horrid will thy condition be , if this happen before thy peace be made with god. there are graves in the burying-place shorter than the youngest of us all . thou mayst conclude with saying as david to ionathan , as the lord lives , there is but a step between me and death . wherefore , let me conclude with saying as michal to david , o save thy self to night , for to morrow thou mayst be slain . let no man repent too late , but let every man discern the time . t is the sigh of our god over us , o that they understood ! that they would consider their latter end ! the tryed christian . a discourse delivered , upon recovery from sickness iob . xxiii . 10. when he hath tryed me , i shall come forth as gold . there was a man in the land of arabia , whose name was job ; and that man was perfect and upright . the church of god is enriched with an excellent history , in an elegant poesie , relating the great prosperity , the sad adversity , and strange recovery of that perfect and upright man. t is probable , that he was an edomite , and the very iobab whom esau was great-grandfather unto ; but this i am sure of , he was an israelite indeed ! from a rich and fair estate , he suddenly became , as poor as iob ; and while he was in this poor condition , his noble friends gave him their friendly visits and respects . many admirable dialogues now passed between them ; wherein they endeavoured to accuse and convince him of some remarkable iniquity , as the cause of his calamity ; and he laboured to vindicate himself ; to assert his own integrity and sincerity . in our context here , the good man is expressing his willingness and readiness to appear before the judgement-seat of god ; and in our text , he declares what he expects would be the result of his tryals by the lord. he comforts himself by those two considerations . first , that god's knowledge did reach him . he saith , god knowes the way that is in me ; q. d. tho i cannot see god , yet god can see me ; and the most inward purposes or appetites of my mind , are not concealed from him. and next , that god's tryal would clear him . this is the article that lyes before us to be explained and improved ; and the doctrine , which may guide our discourse upon it , is , that good men come forth as gold , under and after the trials of the almighty god. it is by the ensuing propositions that we may arrive to right thoughts about the truth before us . proposition . i. there is a various tryal which the god of heaven causes to pass upon his people . no christian can be without his tryals . but there are especialy two sorts of tryals which ou● god will subject us all unto . first , there are the trials of divine examinations , which will be critical upon us . t is said in psal. 11. 4 , 5. the lords eyes behold , and his ey-lids try the children of men ; the lord sounds ( as the french translation hath it ) both the righteous and the wicked . every man in the world falls under the notice , and so , under the tryal of the omniscient god. the all-seeing eyes of god , as it were , examine us , and his ey-lids knit themselves for a scrutiny into our hearts and lives . the blessed god will pass a iudgment , after a trial upon us ; whether we truly love him and seek him , or no. we are told in psal. 7. 9. the righteous god trieth the hearts and the reins ; an assertion , an expression , it may be , more than seven times repeted in the word of god! the examination and observation of god , extends it self to the most interior parts of men ; the motions of their very hearts and reins come under his exactest cognizance . every man may so far say after that godly man , in psal. 17. 3. lord , thou hast proved my heart , thou hast visited me , thiu hast tried me . to use a similitude made legitimate and canonical by the apostle himself , in heb. 4. 13. the sacrificeing knife of old , never did penetrate so far into the bowels of the creatures it was imployed upon ; it never laid them so ●aked and open , before the standers-by ; as the examining eye of god makes a discovery of what is in our souls and our wayes . secondly , there are the trials of divine dispensations which we must have experience of ▪ god's providences are our probations ; by them we are tried what we are . the things which befal us in the world , fetch out of us , those things which manifest what metal we are made of . particularly , t is said in 2. cor. 6. 3 , 7. we are approved by things on the right hand and on the left. first , the merciful dispensations of god , are trials of us : these are trials on the right hand . it is a sacred proverb , in prov. 27. 21. as the fining-pot for silver , and the furnace for gold , so is a man to his praise ; or so the mouth which praises any one , is to try him . as when a man is praised by his neighbour , so when a man is blessed of his maker , he is then tried unto the utmost . honours from below , do indicare virum ; they soon try & show the man that is perfum'd therewith ; and the same is done by merc●es from above . therein the lord brings us , as he did the souldiers of gideon , to a river of plenty , and he saies , as in iudg. 7. 4. now i will try them there . the favours of god , as it were , put us into a crucible , in a furnace , where it soon becomes apparent , whether we fear him or no. they are so many trials , whether we will hear god speaking to us in our prosperity ; or whether when we wax fat , we shall kick against the lord. secondly , the afflictive dispensations of god , are likewise tryals of us . and these are trials on the left hand . so much is intimated in 1. pet. 1. 6 , 7. ye are in heaviness thro' many temptations , that the trial of your faith , being much more precious than that of gold which perisheth , though it be tried with fire , may be found unto praise . all afflictions are tentations ; by them we are tried whether we have the grace of god in us or no. t is faith , but not faith alone , which our troubles here are the trials of . a sick-bed is a furnace , a reproach is a furnace , a loss , or a goal is a furnace , in which t is tried whether we have the spirits , not of bastards , but of children in us . hence we read of a great tryal of affliction . afflicted persons may make that confession in ps. 66. 10 , 11 , thou , o god , hast proved us , thou hast tried us as silver is tried ; thou hast laid affliction upon our loins . hereby we are try'd whether we will despise the chastning of the lord , or whether we will faint when rebuked of him. proposition ii. upon the trials of god , good men come forth as gold . there is that in gold , which good men may be compar'd unto . we read in deut. 1. 1. about the mountains of dizahab : that is , the golden mountains ; because gold was probably dug from thence . the churches of god in the world , are such mountains of gold . every true believer is a rich lump of gold before the lord. of such persons t is said in lam. 4. 2. they are the precious sons of zion , comparable to fine gold . there are diverse properties in gold , which a good man will have a blessed resemblance of . i should offer you not gold , but hay and stubble if i should read you here a lecture of metallogy , or discourse to you all that i could philosophize about this king of metals . let me only touch on a few common reflections , as now , gold is a pure metal . hence we read near some scores of times in the sacred scripture , about pure gold. it will not readily admit a mixture ▪ or an alloy with more imperfect metals ; unless with silver : especially the dust-gold of guinea , gold whereof iob saith , t is dust of gold : wonderful is the purity thereof ! thus a good man is a pure man ; he is one of those that are called in matth. 5. 8. the pure in heart : he is pure in his ends , pure in his principles , pure in his practises , pure from the dross of lust : and he is not so much nominally as really , a puritan . again ▪ gold is a ductil metal . t is marvellously extensible when beaten into leaves ; t were incredible to tell how far one grain of gold may be extended and continued . so dense and compacted , and united , are the parts of it , that an ounce of it may be beaten ( i suppose ) into a thousand leaves . thus a good man can be drawn forth into large expressions of goodness and vertue . it was said by such an one in psal. 11. 3. my goodness extendeth . he extends his piety , his charity , he extends his lnfluence far and near ; and he is a diffusive good . once more , gold is a beautiful metal . 't is called , aurum , for that very cause ; ab aura , i. e. a splendore . t is a shining and glitt'ring thing ; and hence things that are very splendid , are said to be covered with ●ellow gold. for this reason , an hook of it once catch't 〈◊〉 by the lust of the eye . thus , a good man has a transcendent beauty in him . to such an one , t was said in cant. 6. 4. thou art beautiful . there is a lustre on the face , and a lustre in the walk of such a man ; he has even the splendor of a light in the world . furthermore , gold is a durable metal . tho' the bible affirms that it is corruptible , and ●●●kerable , and perishing , yet there is a mighty strength to be ascribed unto it . it will endure the hottest fire with small or no dimin●●●on ▪ and aqua-fortis it self will not eat into it . ●●ch an enduring thing is a good man. his character is that in matth. 24. 13. he shall endure to the end . no fire , no water , no vexation shall consume his devotion . he is the overcomer , whom neither the flattery nor the fury , neither the frowning nor the fawning of any tempter can dissolve the religion of . moreover , gold is a ponderous metal . even lead it self in its weight , is to gold as far short as sixty is of an hundred ; if i mistake it not . such is the quality , such the gravity of a good man. a godly man is a weighty man. t is said in prov. 12. 26. a righteous man is more excellent than his neighbour . one such man will weigh down multitudes and myriads of other men . his being a pondering man , it soon makes him become ponderous man. his unconverted neighbourhood may own of him , thou art worth ten thousand of us . finally gold is a precious metal . it s precious for the vse which t is of in nature . rich cordials and medicines are to be extracted from it . it s precious also for the price which t is of in esteem ; the auri sacra fames , the unhallowed appetite which men crave it with , prefers it above all common things . t is in scripture-phrase a precious thing indeed , of which it might be said , it is more precious than gold . but of a good man might such a thing be spoken : it may be said of such a man , as in isa. 13. 12. the man is more precious than fine gold ; even than the golden wedge of ophir ; [ i. e. peru , as some with much pretense of reason do conjecture it ] a gracious man , is a precious man ; all beholders ought to put a value upon him ; he is even , precious in the eyes of the lord. thus like to gold will good men come forth , under and after the tryals of the lord ; which comprehends these two conclusions in it . conclusion . i. a good man is found good by the examinations of god. when god comes to try a good man , he finds the heart of the man to be right before him. the good man may say with him in ● . chron. 29. 17. o my god , i know that thou triest the heart , and hast pleasure in uprightness ; as for mee , in the uprightness of my heart have i offered . indeed our god uses not an extremity of justice and rigour in our trial ; he would find a world of iniquity in us , if he did ; and he would utterly consume us . the lord said in isa. 48. 10. behold , i have refined thee , but not like silver . no , the refiner of gold or silver will not allow the the least measure of dross therein . but our merciful . g●d overlooks many grains of corruption many grains of defilement & of debasement in us ; for we all have our grains . however upon the trial of a good man , the good god pronounces this of h●m , this is a d●●r son and a pleas●nt ch●ld , i will surely have mercy on hi● ; he pronounces this , i find good metal in the soul of th●●an , and he shall be mine in the day when i make up my iewels . the devil , the satan , who is the accuser of the brethren , he may load a good man with calumnies not a few ; that evil spirit will accuse a good man as guilty of hypocrisie in the power of it ; but the holy god brings it unto a tryal , and then he pronounces as in iob. 2. 3. i have tried him ; and he is my servant , a perfect and an upright man ; one that feareth god and escheweth evil ; and still he holdeth fast his integrity . conclusion . ii. a good man is made better by the dispensations of god. it is to him that there is granted the fulfilment of that promise in rom. 8. 28. all things shall work together for good . as for the merciful dispensations of god , these do encline as well as oblige a good man to all manner of obedience ; they cause him to think , what shall i render to the lord ? they cause him to say , i will fear the lord and his goodness , i will never sin against so good a god as he. thus we are told in rom. 2. 4. the goodness of god leadeth to repentance . it even melts and breaks the heart of a good man , so that he cannot find in his heart after such deliverances again to break his commandments . as for the afflictive dispensations of god , these also cause a good man more than ever to abound in the works of the lord ; they put him upon more thinking on his waies , and upon turning his feet more unto the testmonies of god. it was said in psal. 119. 71. it is good for me that i have been afflicted ; that i might learn thy statutes . a good man gets this good thereby ; his wisdom and his vertue is thereby augmented ; and he learns obedience by the things which he suffers . use . there is a two-fold exhortation which i must now bespeak your earnest heed unto . i. let us approve our selves as gold under the examinations of the blessed god. there are who take notice that the original in job . 37. 22. is , gold cometh out of the north. god grant that the best gold may here be found in our north ! that you the inhabitants of the north may for your vertues be as gold before the lord. yea , that north-boston may be like havilah , and it may be said , the gold of that land is good ; or , there are extraordinary golden and precious christians there . t is a three-fold counsel which you may therefore be advised with . counsil . i. beleeve , and expect the trials of the eternal god. beleeve that god now does vnderstand what you are . it was an article in that famous prophets creed , in jer. 12. 3. thou , o lord knowest me , thou hast seen me , and tryed my heart towards thee . o that every one of us were enough sensible of that awful solemn truth ! t is a common thing to say , god knowes my heart ; but who does enough lay that thing to heart ? who reckons any more upon it than the false gehazi did ? it was an orthodox perswasion in psal. 139. 3 , 2. o lord thou hast searched me and known me ; thou understandest my thought afar off . t is very certain , that every one of our thoughts are known to the infinite god , even afar off , long enough before they come into our minds . but , o lord , who has believed our report ? men and brethren , do you beleeve it , and apprehend it , and reallize it . beleeve it , that god is all eye , and that he needs not a glass window in your breasts for the exploration of you . beleeve it , that the eyes of the lord run to & fro , through the whole earth ; and that he will not by a mistake drop a blessing wrong as blind isaac did of old . yea , let it be a frequent meditation with you , all that i am , and all that i think , is well known unto the lord. and expect that god will one day discover what you are . there is a day of discovery that shall shine upon us all ; and , behold the day comes that shall burn as an oven , and all that do wickedly shall be stubble in it . expect that the great god will have a snare in this world , for your detection . ever now & then there happen some discriminating things , that they which are approved might be made manifest . god will have his times and his wayes , possibly to uncase our hearts before all our neighbours . it was said of that blessed man in 2. chron. 32. 31. god left him ( in one thing ) to try him , that he might know all that was in his heart . you may look for some temptation before you dye , which will make the inclinations of your souls notorious to the world ; especially , if your hearts be not right with god. it is a simile us'd by one of the ancients , for it ; you shall have an ape drest in the attire of a man , for a while imitating the look , and shape , and gesture of a man : but if a nutt , or an apple be thrown before him , he soon showes what he is . thou hypocrite , the lord will have something to throw before thee , which object will decoy thee into a natural suitable expression of thy self ; and as our lord speaks , in rev. 2. 23. all the churches shall know , that i am he that searcheth the heart . expect also , that the great god will have a bar for your detection in another world . t is confessed by all christians , as in 2. cor. 5. 10. we must all appear before the iudgment seat of christ. o that we could every one of us now seriously place our selves before the iudgment seat of god! remember , o immortal souls , that you must all very shortly appear before a iudge who hath eyes like a flame of fire ; and you must then be exposed in the full view of heaven & earth . remember that you shall then have no vizard , no disguise to cover you , but all men and angels must hear truly what you are . it was the warning in eccl. 11. 9. — know thou , that god will bring thee to iudgment . even so know thou , that thou canst not avoid the day when god shall bring every worke into iudgement , with every secret thing . know thou , that when the dead , small and great stand before god , then thou shalt stand among ' em ! know thou , that tho' thou shouldst then shriek , o rocks , hide me , or o mountains-defend me , the the rocks and the mountains would be deaf unto that lamentable cry . holy ierom could say , wherever i am , or whatever i do , methinks i hear the alarums of the last trumpet , arise ye dead & come to iudgement . o that you would often reflect upon the day , when god shall judge the secrets of men by iesus christ. counsil . 2. cry mightily to god , that he would give you the gold which will endure all tryals whatsoever . our lord saith unto us in rev. 3. 18. i counsel thee to buy of me gold tried in the fire . that gold is grace ; let us buy that is , let us beg it of him. let us make that our servent & our frequent prayer , in psal. 119. 80. let my heart be sound in thy statutes , that i may not be ashamed ! be careful and prayerful , that you may be new creatures and have the root of the matter in your souls : be careful and prayerful , that you may have oyl in your vessels : be careful and prayerful , that you may have in you , the well of water which springs up into everlasting life . let your prayers be restless , till you find that you are indeed born again , indeed converted , indeed sanctified . as for the grace of god , my son , seek it as silver ; for indeed , the gain of it is better than fine gold . counsel , 3. often bring your selves to the tryals of a self-examination . t is the charge of god , in 2. cor. 13. 5. examine your selves whether you be in the faith ; prove your own selves . your souls are as vessels , then pierce them to see what they have . your souls are as metals , then touch them to see what they are ▪ such are the allusions of the holy spirit there . know thy self , was a golden rule of old , and it will make a golden saint when we make much use of that rule , try thy self . we are to use the word of god as a glass in which we are to behold our selves ; and we are often to compare our selves with what is therein required of us . when we are in a meditation , as we should every day be upon some truths of god , we should then examine ourselves , whether we are moulded according thereunto . and when we are under a visitation , as we sometimes are , by the rods of god , we should then examine our selves , as they that of old said , let us now search and try our wayes . especially when we are approching to the table of the lord , self-examination is not then to be omitted . so hath the apostle urged , in 1. cor. 11. 28. let a man examine himself , and so let him eat of that bread , and drink of that cup. t is a fearful impiety and presumption , for a man to sit down at the holy supper without enquiring , have i a wedding garment on , or no ? yea t is convenient for a man every evening , before he sleeps to examine himself and ask , if i dy this night , is my immortal spirit safe ? o tremble exceedingly least your doom should be that in jer. 2. 37. the lord hath rejected thy confidences , and thou shalt not prosper in them . therefore be much in examining your selves . examine whether you have true repentance . wherefore try whether you are at so much pains for no outward and earthly thing , as you are for the mortification of every lust . and try whether afflictions themselves are welcome to you , when you see you sins thereby embittered and subdued . examine whether you have true faith . wherefore try whether your souls are extremely affected with the blessed fulness & glory which is in the lord jesus christ. and try whether your hearts most affectionately close with the gospel-way of salvation by jesus ch●ist , so as cheerfully to venture the lives of your souls upon it . examine , whether you have true love . wherefore try , whether any thing that has a tendency to promote the honour of god , be readily embraced by you , as a thing more desirable than all the riches in the world . and try whether you count no service too much to be done for the people of the saints of the most high. put the question to your selves , and let the preface of your answer be that request in psal 139. 23. search me o god , and try me , and help me to know my self . to be much in such self-examination is the way to be a golden christian , and indeed , none but such an one will have a value for the exercise . ii. let us also approve ourselves , as gold , under the dispensations of the blessed god. particularly , first . let them that are in prosperity behave themselves well under the tryals of the lord. it may be that you are come to have store of gold ; o that you may be like what you have ! t is possible that you have been in much distress and sorrow : but god has brought you forth , as t is said he brought israel out of egypt , in ps ▪ 105. 37. he brought them forth with gold. consider , that god is now trying of your faithfulness . no doubt , you have sometimes promised the god of heaven , that if you might have such a measure of health and strength , or , that if you might have such a degree of estate and honour you would glorify god with a wonderful activity . well , saith our god , i 'll try . god is trying whether you will be true to those professions and engagements , which you made before he so smil'd upon you . god is trying whether you will not confirm that observation , in jer. 17. 9. the heart is deceitful above all things and desperately wicked . consider moreover , that god is now trying of your thankfulness . a very terrible wrath is denounced against them in deut. 28. 47. who serve not god for the abundance of all things . god gives you an abundance of all things , and it is to try whether you will serve him , and praise him for it . god is trying whether you will now often say , bless the lord , o my soul , and all that is within me ! god is trying whether you will now think , what shall i render to the lord for all his benefits ? let us be as gold by affording now a good experiment . secondly , let them that are in adversity , likewise behave themselves as under the tryals of the lord. we may most or all of us , lament , i am the man that hath seen affliction ; there is a variety of calamity which we are try'd withal . god forbid that we should procure to our selves the brand set upon that wicked man of old , in the time of his distress did he trespass yet more against the lord . never was there in this world a more doleful sight than that of a theef on a cross , yet neglecting and affronting the son of god. we that have been lately under affliction , ( particularly , under that affliction of sickness ) have as it were lain among the pots ; god has as it were laid us by among the meanest lumps of clay ; but o that we may now come sorth doves , having wings covered with silver , and feathers with yellow gold ! o that we may come forth of our tryals more gracious , more savoury , more heavenly , than ever we were in our lives before ; that the iron-age of grief may issue in a golden-age of grace , unto us ; that our adversity may procure more grace to to us , than ever the prosperity of solomon did gold to him . t is to be desired , that the transmutation of metals may be exemplified in us ; and that the most exquisite vitrioli● powder may not be so powerful , to make natural gold , as the dust of affliction may be to make spiritual gold of our souls . look to it , lest our character be that , reprchate silver , which is rejected by the lord. the first desire . let us come forth more out-of-love with gold which perisheth . our god hath taught us that no gold will deliver from death and hell ; and that no gold can be carried away with , us at our departure hence . our god hath told us , that though we should have never so much gold about us , we may in a moment be taken away from all . wherefore let us become indifferent unto gold , and all the delights of this miserable world. look , look upon thy most golden comforts , and imagine thou hearest that voice of god , in prov. 23. 5. wilt thou set thine eyes upon that which is not ? when one of the martyrs had money proffer`d unto him , he refused it , saying , the coyn is not current , in the countrey to which i am going . o despise all gold but what will be current there . the second desire . let us come forth more admiring of , more affected with such things as are better than gold . the fear of god is one of those things , whereof t is said it job , 28. 16. it cannot be valued with the gold of ophir . let it be then our prime and cheef study , to be daily acting of it ; yea , since we have lately seen time loudly calling on us to redeem it , let a respect to god now ennoble all the actions of our lives . the word of god is another of those things , whereof t is said , in psal. 19. 10. it is more to be desired than much fine gold. let us then set an unspeakable value thereupon ; yea , since we have lately seen an end of all perfection elsewhere ; let the bible of god be now more than ever the companion of your solitary hours . finally , the son of god , is the pearl of great price , which no gold is to be equaliz'd unto . we read of a brazen-serpent [ or more truly a coper-serpent ] marvellously useful to israel of old , o let us now esteem the antitype of that brasen or coper shadow , before the richest gold. the holy god has newly sent me back from the sides of eternity to tell you , that one christ is worth ten worlds . t is a thing whereof you have been heretofore advised with frequent , solemn , lively warnings , from the eternal god : as ioshua could say , in cap. 24. 27. behold , this stone shall be a witness , for it hath heard all the words of the lord. so may i say , let this pulpit , and these walls and seats and pillars remember , if you have forgotten , that you have been often told , all the gold in the world is not worth one christ. and behold , i repeat unto you one warning more . let this house be a witness , and be you witnesses of it o ye angels that are invisible here ; that it has been earnestly affirmed in our hearing , a christ is better than a thousand worlds , and they that sl●ight him , will be miserable for infinitely more than ten thousand ages . life desired . vpon the death of a relation . psal. cxix . 175. let my soul live , and it shall praise thee , and let thy iudgements help me . sweeter words than these could not come from the sweet singer of israel himself . the hundred and nineteenth , is the longest , and yet , if the comparison be not odious , the sweetest , of all the psalms ; and perhaps the psalm , like the grace wherewith it was composed , has a growing sweetness , towards the conclusion of it . the one and twentieth octonary in this excellent psalm , is a bundle of heavenly affections ; this two and twentieth octonary is an heap of holy petitions . there are especially six petitions in this last part of the psalm . the fourth and fifth of them are in the words now before us . he begs , first , for his life , then for god's help . the life petition`d for , may be understood as two-fold : it is called , the life of the soul ; both natural life , and spiritual life may be intended in that expression . but cheefly the former . let my soul live ; it is q. d. let my self live . t is an usual hebraism . in that signification it was the choice of sampson , let me dy , in the hebrew it is , let my soul dy with the philistines . the help petition'd for , has two things declared concerning it . we have the for-what of this help ; this is , that he might attend the business for which he desired to live ; namely , to praise god. and we also have the from-whence , of this help ; this is , from the iudgments of god. thy iudgments ▪ this is one of the ten various phrases used here , to signify , the wayes and means whereby god , reveals himself unto the world . in short , the doctrine before us , is , that while we pray to live , we should account the praises of god to be the cheef end of our life , in which the judgments of god are to be sought and used as our help . the propositions which may shape this truth unto our minds are these . prop. i. the praise of god is to be accounted the cheef end of our life on earth . if our souls do live in our bodies , if we enjoy that life which is an union between soul and body , this is to be the end of it ; that we may praise the god of our lives . it was the pious expectation of the psalmist , in psal. 118. 17. i shal not dy but live , and declare the works of the lord. this is to be the resolution of every man. can we say , i do not dy but live ? we should add , i will then declare the praises of the lord. the first question that the thoughts of men should be employed upon is , what is the cheef end of man ? the true and just answer to that question is , the cheef end of man is to glorifie god. well , put the question so , what is the cheef end of life ? the answer to that question too will be the same ; it is to glorifie god. to praise god , what is that ? to praise god , is to render and procure , a due acknowlement of his excellencies . indeed all the duties of religion are contained in this comprehensive thing . when we own , when we serve , when we adore the great god in any or all the waies of his worship , then we praise him ; and we further praise him , when we provoke others to join with us in doing so . this , this praise of the lord is the end of our life in the world. this is the end of our being . we are told that we have our being in god. of all things whatever this is then most reasonable , that we should have our being for god ; and our being for him , is not expressed without our praising of him. the blessed god looks from on high upon mankind , and saith , as in isa. 43. 21. this people have i formed for my self , they should show forth my praise . now that which is the end of our being , is the end of our living too . two things are to be affirmed of it , first , the law of god doth appoint this as as the end of our lives . unto every man living , this is the voice of god , i spare thy life , that so thou mayst live my praise . it is said in rom. 14. 7. if we live , we are to live unto the lord. what the apostle saith of eating and drinking , may much more be said of living ; as in 1. cor. 10. 30. it must be unto the glory of god. god gives our lives , god keeps our lives , and this is his reveled , his preceptive will concerning our lives ; man , i suffer thy life , yea , i support thy life , that i may be praised , loved , admired by thee as long as thou livest . it was an heavy dismal charge against belshazzer , in dan. 5. 23. god in whose hand thy breath is , thou hast not glorified . the almighty god gives us notice of this , thy breath is in my hand ; at the same time he also requires this of us , let thy life be to my pr●ise . that man makes a sacrilegious incroachment and invasion upon gods right , who makes not god●s praise , the end of his living upon god`s earth . there is therefore , secondly this to be added thereunto . the heart of man should embrace this as the end of our lives . it becomes every man to say , i live that god who is worthy to be praised , may have the praises of my obedience to him. it was the godly purpose of the psalmist , in psal. 147. 2. while i live i will praise the lord. and a kin to this is the right thought , which every man should entertain , i do live , that i may praise the lord. hence this is one of the principal pleas which the saints have used in their sup●lications for their lives . good hezekiah pray'd in his distress , lord , let me live . and what was his argument ? it was that in isa. 38. 17. 18. the grave cannot praise thee ; the living , the living , he shall praise thee . the heart of man should readily close with such an end for the life of man. satan saies , thou livest only to enjoy the delights of the flesh in the world ; thou livest only to seek , to get , and to tast the saecular pleasures provided for thee . the soul of man should rise with unspeakable indignation at this wild proposal . on the other side , our god saies , the business of thy life is to magnifie mee , to make my praise glorious . here now , here the soul of every man should fall in , and reply , this is all my salvation , and all my desire . but this leads to prop. ii. prayers for life are then , and only then rightly qualified , when they have respect unto the praises of god. to clear this matter , there are these things to be conceived . one conclusion is , that the living on earth have many peculiar opportunities to be praising of god. indeed , blessed are the dead who dy in the lord , for they too are alwaies praising of him. but yet they rest from some praises , when they rest from their labours here . the departed saints are continually shouting , h●llelujah , hallelujah , before the throne of god. the saints , they are joyful in glory ; and the high praises of god are perpetually proceeding from those blessed souls . but christians in this world have their peculiar opportunities , to be glorifying of him that made them . this did the psalmist speak in ps 88. 11. shall the dead praise thee ? to instance in some particulars : the living here may be praising of god by the discharge of many relations , which the dead saints are strangers unto . we may now praise god as parents , as masters , as officers in the the church or common-wealth . all those capacities will dy with us , when we shall go hence and be-no more . again , the living here may be praising of god , by bearing many a witness to the truths and wayes of the lord jesus christ. we may now bestow many rebukes upon the errors and the evils of a sinful world. we may part with and esteem , an estate , with our ease , and our life it self , out of respect unto the name of god. but our testimonies expire with our lives . once more , the living may be praising of god by advancing his kingdom here below . in this life we may be instrumental to convince and convert vnregenerate sinners , to build up the church of the lord jesus , and to do good among the ignorant by an exemplary conversation . but this is to be done only below the stars . furthermore , there are graces proper to this life which god is praised by the exercising of . the tears of sorrow for sin will be dry`d up , when we come to the state in which all sorrow shall flee away . charity in giving and forgiving to them that need it , — there is no occasion for that charity among them that are above ; they are all perfect and happy there . patience under tryals belongs to our present condition only ; there are no afflictions to trouble us , when our few dayes full of trouble are passed away . in a word . our spiritual warfare is to be attended only in this valley of the shadow of death . we cannot fight the battles of the lord , and therein we cannot shew the praises of the lord , when we are arrived at the end of our faith the salvation of our souls . our fight is done , our crown is come when we have been faithful to the death . a second conclusion is , that opportunities for the praising of god are the things for which we should desire to be living on earth . there is a three-fold desire of life which the living have . there is a natural desire of life . this is common both to good men and bad men . nature it self startles at the approach of death ; innocent nature shivers and recoyls , when this king of terrors is ready to lay his cold l●y hand upon us . this was ioab's desire : that valiant souldier , the lord-general of israel himself , in 1. king. 2. 28. being in cold blood under apprehensions of death , fled unto the horns of the altar , as a sanctuary to save his life . there is also a sensual desire of life . this is that which bad men are under the power of . many are loth to dye because they would not leave the pleasures and profits and honours which did surround them here . they are like the miser who on his death-bed , hugg'd his baggs of gold , and cry'd out , must i leave you ? must i leave you ? their love of their life , comes from their love of their flesh. this was the rich fools desire , in luc 12. 20. he wished for many years , that he might eat and drink , and be merry here . there is likewise a gracious desire of life . and this is that which good men are affected with : they desire to live , because they desire to praise . they would live , because they would honour god in those matters & those manners for which their lives do afford them blessed opportunities and advantages . now this gracious desire of of life is a regular desire . a desire of life for the praise of god , is the only desire of life , that will have praise of god. this was david's desire when he was visited with sickness , when he was weak , and his bones were pained , then said he in psal. 6. 5. o save me , for in death there is no remembrance of thee , in the grave who shall give thee thanks ? such desires are the only right and chast desires . it is not fit for a christian to say , i desire to live , because i am afraid to dy . much less is it fit for him to say , i desire my life in the world , that i may turn and wind still the affairs of the world. but this is that which leg●timates the desire of life : as every thing is to be i●●roved for god , so every thing should be desired for god. and thus life it self . we are daily praying , as he in psal. 102. 24. o my god , take me not away in the midst of my dayes . well , our god enquires of us , why art thou unwilling to be taken away in the midst of thy dayes ? we should have this to be our true account of it , because , o lord , i am loth to be taken away in the midst of my praise . prop. iii. the judgments of god are to be sought and used by us as our help in those praises of god which are the end of our life . there are blessed helps , which god hath provided for us , by which we may be both assisted in and excited to , the work of our lives . behold a double help , both implyed in the iudgments of god. and he that shall consult other passages in this hundred-and-nineteenth psalm , will find both under this notion insisted on . the scriptures of truth , and the troubles of life . first , the word of god is to be sought as the help , of our praising him. the prophet of old could say as in mich. 6. 8. the lord hath shewed thee , o man , the thing that good is . thus , the lord hath shewed us how to be praising of him , by living to him. but where has he shewed it ? truly in the sacred bible . the bible is the directory given to us . every child is well taught to say , the scriptures of the old and new testament are the rule which god hath given to instruct us how we are to glorify him. to order a life in a dark world , is as hard as to manage a ship in a dark night , we are in the dark about the practises which our lives are to be employed in . what shall we then do that we may leave no part of our due homage to god unperformed ? the apostle speaks fully to this case in 2. pet. 1. 18. we have a sure word of prophecy , whereto ye do well to take heed , as to a light shining in a dark place . there , there it is : our bible is our pole-star : keep an eye to that and we shall shape a course right . all the directions , all the promises , all the threatnings of god , will be so many helps , of our obedience . if any man ask , how do the scriptures of god help men in the praises of god ? know , the scriptures themselves give an answer thereunto , in psal. 19. 7 , 8. the law of the lord converts the soul , the testimonies of the lord make wise the simple ; the statutes of the lord rejoice the heart ; the commandments of the lord enlighten the eyes . that conversion , that instruction , that ioy and that ligh● which the word of god affords unto us , will be no little help in the praise of god. secondly , the rod of god is to be used as the help of our praising him. the lord sends many afflictions upon us . an h●man , is afflicted in his mind : a iob is afflicted in his estate ; a gaius is afflicted in his body , a paul in his credit , and a david in his children , they live ill and they dy worse before him . what is the use we are now to make of these things ? truly our afflictions are to be the help of our devotions . it is the call of god in mic 6. 9. hear the rod. as we should hear the voice of the rod , so we should use the help of the rod. by our afflictions we should be helped unto more seriousness , more watchfulness , more fruitfulness . now those things are to the praise of the glory of the grace of god. our afflictions are the purgings & the prunings bestow'd by our god upon us . what are they for ? but , that we may bring forth more fruit : and we are told in ioh. 15. 8. herein is my father glorified , if ye bring forth much fruit . observe it : a learning the statutes of god , is a rendring of praises to god ; those two things are one . now see what the psalmist saith , in psal 119. 97. t is good for me that i have been afflicted , that i may learn thy statutes . this then is incumbent on us under every affliction ; our study should be , what advantage , what engagement to be more holy , is now put into my hands ! every afflicted man should ask , how may the sorrowes of my life promote the praises of my god ? but for the vse of these things . use . i. some evil desires are hence rebuked and condemned . especially two sorts of desires . first , impatient desires of death , are to be reproved . something is to be said by way of concession ; and something by way of correction about such desires . first by way of concession , i would say ; there are some desires of death well-becoming a child of god. such were the desires of paul , in phil. 1. 22. i desire to be d●ssolved and be with christ. when we think of the day , in which we shall go to the the spirits of just men made perfect ; and to iesus the mediator of the new-covenant ; when we think of the day in which the lord will deliver us from the hand of all our enemies , and from the hand of sin ; o the thoughts of it should fill our souls with raptures of joy ! they should cause our hearts to leap and spring within us . in is an allowable thing to be almost angry with time , to call upon slow time , and say , fly apaces fly away , o time ; come , o eternity , come and fetch me into the presence of the lord. the visions of the lord jesus may cause us to say humbly with aged , faithful simeon , lord , let thy servant depart in peace . the chariots of death , sent by the lord jesus to fetch us unto himself should be as welcom to us , as the waggons of ioseph were to iacob of old . it should cause us to rejoice with joy unspeakable , and full of glory , when we think of the unspeakable joy and the full glory which we are going unto . there are holy longings and lookings of soul , with which we may cry out , why , why are his churiots so long i'coming ? why tarry the wheels thereof ? but yet , secondly , by way of correction . if these desires are with impatience , much more if they are thro' impatience , they become sinful before the lord. the embittered spirits of christians , have been sometimes too prone unto such desires . it was an inordinate passion in moses , when a froward people under his charge provoked him to say , in numb . 17. 14. kill me , i pray thee out of hand . had god granted his desire , he had lost thirty years of eminent service in the world. it was an irregular passion in elias , when the persecutions of wicked men so tired him , as to make him say , in 1. king. 19. 4. o lord , take away my life . it hath been an observation , that many good and , great men sit under elias's iuniper tree . as culpable was the passion of ionah , when the withering of a guord had that effect upon him in cap. 4. 8. he wished to dy . the like pang of impatience , did that pattern of patience , iob , fall into be spake as if he could hardly for bear laying violent hands upon himself . even so far do the distempered , unbridled wishes of many run . their desire of death is a sort of revenge on god ; they would as it were deprive god of the glory which he might have of them . compose these desires , o ye raging souls ; compose these desires . allay this fever , this phrensy . it s not only an irreligious but an unnatural passion which you are carried away withal . you desire to dye ▪ well , are you sure that the death which you desire now , will not prove a death which you shall deplore throughout eternal ages . it is said of the believer in psal. 91. 19. with long life will i satisfie him , and shew him my salvation . it is a very disordered heart that will be dissatisfied with so great a mercy . secondly , vnsanctified desires of life are to be reproved also . of these desires there are three sorts to be reprehended . there are , first . carnal desires of life to be blamed . some desire to live , and wherefore is it ? it is because they desire to eat and drink and be merry . they cann't part with such relations and possessions as are here to be enjoyed . the comforts of life are the things that cause their desires of life . one once beholding his fine accommodations made this reflection thereupon , haec faciunt invitos mori ▪ , these are the things that make us unwilling to dy . unmortified corruptions are the causes of these desires . remember what the lord hath said in matth. 10. 37. he that loveth father or mother , or son or daughter more than me , is not worthy of me . thus may the lord well say to the subject of these desires , if you had rather be with your friends on earth , than with your father in heaven , you are not worthy to be with me at all . and this by the way is to be said of them that desire the life of their friends as well as of them selves . it is for the interest of the lord jesus christ that the dead children which you lament , are dead ; or else they had not dyed at all . now sais the lord jesus , if thou lovest those children , those relations more than me , and hadst rather have them with thy self , to my prejudice , than to have them with me , to thy own bereavement , thou art not worthy to have them with me at all . secondly . there are careful desires of life to be likewise blamed . many desire to live only upon this account , some child , or some charge they are concerned for . they have this or that child which they cannot believe will be well provided for , when they are dead ; or they suspect what will become of such or such a charge . there is indeed a desire of life on such a score , which is not alwaies very severely to be found fault withal . but oftentimes there is too much distrust in such a desire . why cannot we venture our families and the concernments thereof , in the hands of the faithful god ? the lord has said in jer. 49. 11. leave thy fatherless children , i will preserve them alive . and he still saies , i will be a better father , and a better friend unto them , than thou thy self canst be . thirdly . there are fearful desires of life which are blame-worthy too . when death comes with that message , set thy soul in order , for thou shalt dy and not live , many persons are so terrified as to be even at their wits ends . o how they groan . i cannot dy ! indeed sinners that have not been born twice , may well tremble to dy once ; no body can blame them ; there is a second death , ready to sieze upon the forlorn souls that are not regenerate . but such as have been truly turn'd to god in christ , should not entertain death with such reluctancies . can you not uprightly say , that if you were sure to be freed from sin , you could be content to be struck by death ? o then , be cheerfully willing to dy. thy soul will no sooner pass into eternity but it shall experience that thing in rom. 6. 7. he that is dead is freed from sin. it is often pretended by men , i would live because , i would be more holy before i dy . t is well ; but there is not seldom a deceit in the pretence ; often something else is in the bottom ; a rebellion against the will of god. wouldst thou really and earnestly be holy ? be willing then to dy as well as to live . death is the way to holiness in the perfection of it . in short : good was the temper of that sick person who being asked , which do you desire , to live , or to dy ? answered , i refer it to god ; and when it was again said , but suppose god should refer it to you ? reply'd , i would then refer it to him again . use . ii. let us all be now exhorted , that the praise of ged , may be duly accounted by us , as the end of our life , in our prayers for it . let us not shoot beside our mark , or live beside our end. let us pray that we may live , and let us live that we may praise . it is the most lamentable plight in the world , that a man should spend his life in sinning against god , rather than in praising of him. but alas , this is the case of multitudes , multitudes among us . how few of us [ consider of in seriously ] how sew of you that are now before the lord , ever seriously thought with your selves , what is the errand that i am come into the world upon ? hast thou not lived above a score of years in the world , and never yet seriously thought , what is it that god sent me hither for ? every man here , i suppose , desires to live ; let your prayers express those desires ; and say after the psalmist , ps. 32. 8. my prayer is to the god of my life . but more than so , let those desires be for the sake of your praises ; and say after the psalmist again , in ps. 119. 17. deal bountifully with thy servant that i may live and keep thy word . three things are you to be advised unto ; yea four things are to be impo●tunately prest upon you . first , mark and prize your opportunities to be pr●●●ing of god. every man has his opport●nities . some have an instrument of a thousand strings ; but the meanest of us all has an instrument of ten strings , for our god to be praised with . let every man often enquire , what are my opportunities to glorify god ? and let every man alwaies conclude , my opportunities are my treasures . secondly . let the word of god direct you in his praises . be often consulting of that : peace will be on al● , and praise will be from all , that walk according to this rule . a bible , — christians , let that be your counsellour on all occasions . the psalmist could say in ps. 119. 164. seven times a day will i praise thee o lord ; because of thy righteous judgements . thirdly . let the rod of god provoke you to his praises . if you cannot bless god for your afflictions , which yet , i think , is a thing attainable ; nevertheless , i 'm sure you should praise god in your afflictions . let god gain some glory , and we shall gain some good , by all our sufferings . take the counsil in isa. 34. 15. glorifie the lord in the fires . to enforce these three things ; consider that thing wich is intimated in the text. the lives of your souls are enwrapped in the praises of god. saies the psalmist , let my soul live , and it shall praise thee . so i may say , let thy soul praise , and it shall live . a praising soul , is a thriving soul. in this consisteth life eternal it self , the life of thy soul in the third heaven , will be the praise of thy god for evermore . praise god for thy life ; it is a mercy well worth praise . praise god by thy life ; so thou wilt begin heaven upon earth . but there is a fourth counsil which more immediately concerns that part of the congregation which are of my own age , and have therefore a more peculiar interest in my loves and cares . t is to young people here , that i take leave to say , fourthly , begin you now betimes to live unto the praise of the everliving god. my brethren , you have not yet begun to live at all , if you have not begun to praise the lord. you are dead in trespasses and sins ; you are stark dead in the rotten , hideous , loathsome graves of your unregeneracy , if you have not yet begun to order your conversation aright , and to ponder , how may i so offer praise as to glorify god ? but is not this the deplorable condition of many , many young people here ? conscience do thine office ! is not the hour yet to come , is not the day yet to dawn , when that young person ( whom thou art the officer of god unto ) did by an hearty covenant bind himselfe unto the serving and the praising of the lord ? but what mean you , o ye inconsiderate youths , to delay the remembring of your creator so ? in the language of the young prophet , whom god sent unto the iews of old , let me say , thus saith the lord , consider your waies . consider the vncertainty of your life which you have to be praising of god withal . as young as you are , you may dy before the most aged person here . it hath been truly noted , that the old man has death before his face , but the young man has death behind his back . the stroak of death may sooner lay you in the dust , than some whose heads old time hath snow'd upon . o look , and see , and let thy heart shake at the apprehension of it . thy death stands , just behin● thee there with an horrible pole-ax ready lifted up , saying as the prince of old , shall i smite them ? shall i smite them ? if the great god utter the word , smite , smite , thou art gone beyond all recovery . the blessed god hath newly caused me to look into the coffins of two very near and sweet relations , neither of which had ever seen twenty winters in the world ; and with a strong hand he then said unto me , go , go tell the young people of boston , and charlestown , that this is that which they are all expos`d unto . behold i am now come in bitterness and in the heat of my spirit , i am come to warn you of it , that you may dy before you are aware of such a dismal change at hand . o do not procrastinate the praises and the vertues which the god of heaven expects from you ; put not off until , tomorrow ; for t is the admonition to be now set before you , in prov. 2. 7. b●ast not thy self of tomorrow , for thou knowest not what a day may bring forth . but consider also , the dreadfulness , of a death , ensuing upon a life not spent in the praising of god. o this dying ! t is a solemn thing , 't is , a thing by it self : what followes it ? but that in heb. 9. 27. after death iudgement . that iudgment will be eternal ; and if it come upon thee before thy turning and living unto god , it will be very terrible . hearken to this awful truth and voice of the almighty god , and let thy heart quiver as under the loudest claps of thunder at it ; if thou dy before thy peace be made with god , and thy praise be given to him , t is impossible thou shouldst escape the vengeance of eternal fire ; small chip● as well as great logs are horribly burn●●● 〈◊〉 there must thou too undergo most exquisite anguishes , for infinitely more than as many millions of ages , as the huge ocean has drops of water in it . o consider , these terrors of the lord , and immediately set upon his praises . now that you would come to these resolutions , before you go from the present exercise ! entreat me not to leave you , or to turn from following after you ; but give me leave to press upon you at least this one consideration more . consider seriously , how exceeding acceptable it will be to the great god , for such young persons as you , to set upon praising of him ! your praises , they are very much desired by the lord , and not a little delightful to him. he declares my soul desires the first ripe fruit ; and he seem'd to express as it were some hast , for the first fruits under the law of old. the lord in a sort longs to see you serving of him with the first fruits of your age , and of your praise . he saies as in cant. 2. 14. let me hear thy voice , for sweet is thy voice . the voice of your praises makes a matchless melody in the ears of the god that has call'd for them . the very chatterings of our infants are pleasant unto us ; the praises and the devotions of young persons are so unto our father which is in heaven ; and he asketh for them with ungainsayable importunities . 't was said unto a young man in 1. chron. 28. 9. if thou seek the lord , he will be found of thee , even so . if thou ( that art a young person ) praise the lord he will be pleased with thee . one that owns an orchard full of many fruitful trees , will take a most particular and affectionate notice of a young tree beginning to have some little fruit upon it : our father is such an husband man. young iohns , are they that prove the disciples whom iesus loves . young iosiahs will have special comforts in this , and special honours in another world ▪ and , yee hearts of adamant , are you not yet overcome to resolve , i will now praise and serve the great god! o let not your answer be , i am almost perswaded ; but become altogether so . as t was said of him , behold he prayes ! thus let it be said of you , behold he praises ! how , how can you be deaf adders before the charms of these considerations ? lord visit the hitherto-unperswaded young people here ; o make it the day of thy power with them ; and keep these things in the imagination of the thoughts of their hearts for evermore . finis . dying and dead mens living words published by da. lloyd. lloyd, david, 1635-1692. 1668 approx. 189 kb of xml-encoded text transcribed from 109 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2003-01 (eebo-tcp phase 1). a48788 wing l2637 estc r23995 07940109 ocm 07940109 40560 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a48788) transcribed from: (early english books online ; image set 40560) images scanned from microfilm: (early english books, 1641-1700 ; 1210:1) dying and dead mens living words published by da. lloyd. lloyd, david, 1635-1692. [4], 212 p. printed for john amery, london : 1668. reproduction of original in the huntington library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng conduct of life. spiritual life. 2002-01 tcp assigned for keying and markup 2002-02 spi global keyed and coded from proquest page images 2002-03 tcp staff (michigan) sampled and proofread 2002-03 sara gothard text and markup reviewed and edited 2002-04 pfs batch review (qc) and xml conversion dying and dead mens living words . published by da. lloyd , m. a. and minister of the gospel at the charter-house , near london . luke 16. 27. 28 , 29 , 30. then he said , i pray thee therefore , father , th●●●ou wouldest send him to my fathers house . for i have five brethren , that he may testifie unto ●●em , lest they also come into this place of torment . abraham said unto him , they have moses and th●●rophets , let them hear them . and he said , nay , father abraham : but if one ●ent unto them from the dead , they will repent . london , printed for amery● at the black-boy over against saint cle●●●● church in the strand , 1668. or , fair warnings to a careless world. shewing , that all sorts of men that have gone before us , into an eternal state , of all conditions , as emperours , kings , philosophers , states-men , &c. of all religions , as heathens , iews , mahometans , christians ; of all opinions among christians , and of all tempers under those opinions , whether strict and serious , or loose and debauched , in all ages of the world from the creation , have left this great observation behind them , that upon experience they have found● that what vain thoughts soever men may in the heat of their youth and lust , entertain of religion , they will sooner or later feel a testimony god hath given it in every mans breast , which will one day make them serious , either by the inexpressible fears , terrors and agonies of a troubled mind , or the unconceivable peace , comfort and joy of a good conscience . a small part whereof was printed 1665. both at london and at yorke , ad obturandum os atheorum , ( to use the words of the reverend doctor digle , chaplain to the lord archbishop of york , in his earnest and particular recommendation of it to the press there ) to awaken us out of our prodigious atheisme and infidelity , a little before the late dreadful judgements , that made us feel the power of that god whom we wouldnot believe ; and the whole is now published upon a pious persons importunate request , that we may take example by others , to be serious in the matter of our eternal concernments , before we be made examples our selves . eccles. 12. 11. the words of the wise are as goads , and as nails fastened by the masters of assemblies , which are given from one shepheard● fair warnings to a careless world . letter from the right hon iames earl of marleburgh , a little before his death in the battle at sea , on the coast of holland , 1665. the right honourable sir hugh pollard , comptroler of his majesties houshold . sir , i believe the goodness of your nature , and the freindship you have alwayes born me , will re●●ive with kindness the last of●●e of your friend . i am in health enough of body , and ( through the mercy of god in jesus christ ) well disposed in mind . this i premise , that you may be satisfied that what i write proceeds not from any phantastick terrour of mind , but from a sober resolution of what concerns my self , and earnest desire to do you more good after my death , then mine example ( god of his mercy pardon the badness of it ) in my life-time may do you harm . i will not speak ought of the vanity of this world ; your own age and experience will save that labour : but there is a certain thing that goeth up and down the world , called religion , dressed and pretended phantastically , and to purposes bad enough , which yet by such evil dealing loseth not its being : the great goo● god hath not left it without ● witness , more or less , sooner o● later , in every mans bosome , t● direct us in the pursuit of it ; and for the avoiding of those inextricable disquisitions and entanglements our own frail reasons would perplex us withal , god in his infinite mercy hath given us his holy word ; in which as there are many things hard to be understood , so there is enough plain and easie , to quiet our minds , and direct us concerning our future being . i confess to god and you , i have been a great neglecter , and ( i fear ) despiser of it : ( god of his infinite mercy pardon me the dreadful fault . ) but when i retired my self from the noise and deceitful vanity of the world , i found no true comfort in any other resolution , then what i had from thence : i commend from the bottom of my heart the same to your ( i hope ) happy use . dear sir hugh , let us be more generous then to beleive we die as the beast that perish ; but with a christian , manly , brave resolution , look to what is eternal . i will not trouble you farther . the only great god , and holy god , father , son and holy ghost , direct you to an happie end of your life , and send us a joyful resurrection . so prays your true friend , marleburgh . old iames , neer the coast of holland . april 24. 1665. i beseech you commend my love to all mine acquaintance ; particularly , i pray you that my cousin glascock may have a sight of this letter , and as many friends besides as you will , or any else that desire it . i pray grant this my request . this letter , though very weighty in the matter of it , very serious in the phrase and expression , yet is most observable fo● the time it was written in ; a few dayes before this honourable persons soul went we hope to be happy into another world , did he in this solemn manner of a will and testament , rather than a letter , leave his mind about the necessity of being religious in this : it was after he had made tryal of most of the great variety of opinions which were in this licentious age broached , and had experience of most of the vanities which have been in these loose times practised , that recollecting himself , and , as it becomes every rational man , ( who onely of all the creatures in the world hath therefore power to reflect ) communing with his own heart about his passed life which he knew was but a state of tryal in order to a future ; upon serious consideration ( or putting together of and dwelling upon rational thoughts , for want whereof the thousands that perish are cast away ) of the account he saw by the frame of things made for men , men must give to the first being that made them for them . 2. of the invisible things of god that were seen by the things that are made . 3. of an immortal soul he felt within him , and an eternal estate expected by him . 4. of the consent of nations , and the dictates of every mans own conscience attesting religion . 5. of the providence of god sealing it by miracles in the former ages , & owning it by extraordinary dispensations both of mercies and judgements in the latter ages of the world . 6. of the experience all men have of religion on their hearts in the comfort it affords in doing well , and the terrors it sends upon doing ill , together with the strange success it hath had by bare perswasion against the learning , the lusts , the laws , the customes , and interests of the world , and that in the hands of men that could doe no more for the propagation of it than live up to it ; and ( to shew they had no design ) in different countries , times , interests , professions , languages , and abilities , die for it . 7. of the wisdom of being serious and religious , considering there is no inconvenience in being so ( nay to be sober , temperate , just , loving , humble , faithful , which is to be religious , &c. are things that carry along with them a great deal of convenience ) in this world ; and a great necessity of being so , if here be , as no man is sure there is not , another world ; i say , upon serious considerations of this & the like nature , our noble lord looking through and beyond all that is in this world , and of all that makes up this frame and scene of things finding nothing likely to stay with him during his everlasting state but grace , virtue , & true goodness , came up to these noble thoughts , which ( as true goodness is communicative ) he thought the great interest of a careless world to know & ponder , the rather because all men arrive at these sentiments at last , why will they not brace them at first ? ah why will any rational man live in those things wherein no rational man dares dye ? if irreligious courses be bad , why do you , why doth any ingenious person rashly enter upon them ? if good , why do all men sooner or later soberly renounce them . what is the reason that men of understanding buy repentance so dear , when there is not a man who doth not in his latter yeares sadly reflect upon those things which in his younger dayes he so much pleased himself in ? no other can be imagined than this , that we embrace evil courses and neglect good by fancy , opinion , and lust , the worst judges of things for many yeares , the first whereof we loath , and the second we love at last , by experience the best ; and but that sin is folly , and doth infatuate as well as defile , would any thing indued with reason make that matter of pleasure , which every body for these 6000 years hath upon tryal [ the best ground of knowledge ] found matter of grief ? or that a matter of scorn , which all the world hath experirienced the only matter of comfort ? it s sad , that after eusebius his learned demonstrations , iustin martyrs stout and successeful apologies , tertullians pressing and close discourses , clemens alexandrinus his various learning , his scholar origens sweet and powerful reasonings , minutius and arnobius nervous 〈◊〉 acuté tractates ; & lactantius that christian cicero's flowing arguments , the school-mens convincing reasons , besides the satisfactory and useful labours of ludovicus vives , the lord du plessis , grotius , amyrald , ficinus , stilling fleet , &c. of the reasonableness of religion ; any should hazzard their reason , & interest so far as to make tryal whether is better , a religious or an irreligious life ; but it is much sadder that after a tryal of so many thousand years as have been since the creation , and every man ( that had the use of his reason ) either while he lived in the world , or when he departed from the world , leaving behind him this testimony , that nothing repented him but the evil he had committed , and nothing pleased him but the good he had done ( of the thousands whose death we have seen or heard , what one person , though never so much besotted , ever recommended a debauched life ( to those that stood about him ready to gather his last breath ) as desireable , nay earnestly as they loved him or themselves by his own sad example warned them not from it as mischievous ? what one man in the world repented of a good life , yea with teares for his own miscarriages did not with all the arguments imaginable exhort to it ? ) i say it is much sadder that after the experience of all men that went before us , any man should be able so far to suppress his reason as to fall into that snare and pit of licenciousness that all men before him warn him of : what advantage have we of living after others and observing in their history , that however they lived they died piously , if we become histories our selves and g●ve others occasion to say the same things of us that we did of our fore fathers ? all the miscarriages in arts and sciences , in war , peace , in laws and government , found by experience inconvenient , we have cast off , retaining only those of life and manners ? what is more an argument against or for any thing than experience ? and what experience can be in this world more than that of mens whole lives ? and what declaration can there be more solemn than that of dying men ; soules even almost separate , just freeing themselves from the burden of the body , and inlightned with the approaches of god. an holy desire of a religious death , is not the pang , the humor , the fancy , the fear of some men , but the serious wish of all ; many having lived wickedly , very few , in their senses died so . sect. 1. § . 1. for upon this occasion having recollected the ends of most men , of whom either the scripture of prophane history hath made mention , i find , besides the many scripture instances as 1. of adams being ashamed and affrighted with the guilt of sin , gen. 3. 4 , 5. as soon as he had injoyed the pleasure of it , and leaving to his posterity , besides seven rules of a serious religion , this caution as the iews report it that no man would sin if he saw from the beginning to the end of things 2. cain who though he is said by the talmudist ( ruzzia ) to challenge his brother to the field upon this assertion , that there was no other world , and no everlasting reward to those that did well , or punishment to them that did ill , yet overcoming his brother he was overcome of that great truth of an everlasting state , owned by him , for fear of which he trembled , being ( as the most jolly sinners are ) all his life time in bondage for fear of death : he that stabbed half the world● at a blow could not command the dictates of conscience ( which make them who are without law a law to themselves ) so far as to kill the worm that shall never die . 3. lamech had no sooner committed the sin of cain ( whether upon cain's own person , or upon some other , cannot and need not be decided ) but he lived all his dayes under the fear of his punishment ; for gen. 4. 23 , 24. lamech said to his wives ( when in all probability there were none he needed to fear but them and god ) adah and zillah , hear my voice ye wives of lamech , hearken to my speech , for i have slain a man to my wounding , and a young man to my hurt : if cain shall be avenged seven fold , truly lamech shall be avenged seveny times seavenfold . insomuch that men convinced by these instances of the power of a natural conscience began then , as it followeth in the text , to call on the name of the lord , verse 36. ( so i understand the word with iosephus archaio the best antiquary in this case . ) r. eliezer in maase-beresithe c. 22. cyril . orat ad iul. epiph. 1. against the targum of ionathan : the account given of idolatry by maimonid l. de cultu stellarum and proseld . 3. ad synt . de diis syris . and as appeares in the instances of enoch & noah , men who walked with god , and god took them . sect. 2. 1. and besides that sin sooner or later makes all men as well as david and heman have their soules sore vexed , become weary of their groaning , while all the night long they make their bed to swim , and water their couch with their teares , their eyes being consumed because of grief ; and they saying how long shall we take counsel in our soules , having sorrow in our hearts daily ; my god , my god , why hast thou forsaken me , why art thou so far from helping me and from the words of my roaring ? remember not the sins of my youth : look upon my affliction , and my pain , and forgive all my sins . i had fainted unless i had beleived the goodness of the lord in the land of the living . my life is spent with greif and my years with sighing , my strength failed because of mine iniquity , and my bones are consumed ; when i kept silence my bones waxed old through my roaring all the day long : for day and night thy hand lay heavy upon me ; i acknowledged my sin unto thee , and mine iniquity have i not hid : i said i will con●ess my transgressions to the lord. for this shall every one that is godly pray unto thee . be not ye as the horse and mule that have no understanding . many sor●ows shall be to the wicked . what man is he that desires life , and ●oveth many dayes that he may see good ? depart from evil and do good . thy arrows stick fast in me , thy ●and presseth me sore : neither is ●here any rest in my bones by reason of my sin . i have roared for the ve●y disquietness of my heart . when thou with rebukes doest chasten man for iniquity , thou makest his beauty to consume away . surely every man is vanity . my sin is ever before me : make me to hear of joy and gladness that the bones which thou hast broken may rejoyce . a broken and a contrite heart , o lord , thou wilt not despise . there were they in great fear where no fear was . fearfullness and trembling are come upon me , and horror hath overwhelmed me ; and i said , o that i had wings like a dove , for then would i flee away and be at rest . mine eyes fai● while i wait upon my god. my soul refused to be comforted . ● remembred god and was troubled● i complained and my spirit was overwhelmed . my soul is full o● trouble , and my life draweth nig● to the grave . i am afflicted an● ready to die from my youth up● while i suffer thy terrors i am di●stracted . all men , i say , as well a● these in the psalms , out of which i made this collectio● , find first or last , that sin as it hath short pleasures , so it hath a long sting ; that though men seem not to be able to live without the commission of it , yet are they not able to live with the thoughts of it when committed : that as when they have done well , the pain is short , but the pleasure lasting , so when they have done ill , the pleasure is short , and the pain lasting . ( sin and sorrow are so tyed together by an adamantine chain ; and the temptation to evil tickleth not more than the re●lection upon it torments , when all ●he enjoyment being spent in the acting of sin , there is now nothing ●eft but naked sin and conscience . ) tacitâ sudant praecordia culpâ ●ur tamen hos tu ●vasisse putes quos diri conscia ●acti ●ens habet attonitos & surdo verbere coedit ; ●●cultum quatiente animo tortore flagellum , ●oena autem vehemens & multo gravior illis . quas & caeditius gravis invenit , ●ut rhadamanthus , nocte dieque●●um ge●● are in pectore testem . not to discourse to men out of books , what they feel in their hearts , that the things they eagerly pursue , they shall sadly lament ; that evil it self , to a rational soul carryeth with it so much shame and horror , that as many poe●s , i●ven . &c. believed there were no furia , al●●tores , eumenides , or whatever names were given of old to those daughters of nemes●s or the results of mens thought● after sin , concerning the proceedings of the divine justice against it ) like the conscience of having done evil , so many wise men ( a● cicero ad pisonem ) thought there were none besides it , and that hel● is no other than conscience , where●fore iudas and others ventured in●to that to avoid this ; whose wor● that dyed not was more insupportable than the other fire that is not quenched . although this were enough to reclaim men from their frolicks , that they are sure they shall be sad , although there need not more be said to a man in his wits then this ; sir , a quiet mind is all the happiness , and a troubled one is all the misery of this world ; you cannot enjoy the pleasure , honour or profit you imagine follows your evils with a troubled mind , and yet no man ever followed those courses , without it : all the calamities you meet with in doing well , are eased much by the comforts of a good conscience , and the spirit of a good man bears his infirmities : but all the pleasures we have in doing ●ll , will have no relish or satisfaction , when we lye under the ●errours of a bad one , a wo●nded ●pirit who can bear ? but to shew ●hat a strict and a serious life is not the humour of some conceited and singular persons , but the opinion of all men , when they are most impartiall and serious . observe 1. the wisest men that have been in the world , & among them . 2. instances out of scripture . 1. the one nu. 23. 9 , 10. the most knowing man in the east , balaa● the prophet , so much courted by balak the prince , reckoned the same in mesopotamia , that trismegistu● was in egypt , or zoroaster in persia● who against his own interest the● and his opinion , with that whol● countries at all times from th● high place wherein he was to de●fie all the religion that was the● in ●the world to please bala● owned it , though he displease● him , and he took up this pa●rable and said balak the kin● of m●ab hath brought me fro● 〈◊〉 out of the mountains of th● east , saying , curse me jacob , an● come defie israel : how shall i curse whom god hath not cursed ? or how shall i defie whom the lord hath not defied : for from the top of the rocks i see him ; who can count the dust of jacob , and the number of the fourth part of israel ? let me dye the death of the righteous , and my last end be like his . 2. the second 1 kings 4. 29. ●o 34. the most knowing man in ●he world , solomon , to whom god gave wisdom and understanding ●xceeding much , and largeness of ●eart , even as the sand that is on ●he sea●shore . and solomons wis●om excelled the wisdom of all the ●hildren of the east-countrey , and ●ll the wisdom of egypt , for he was ●iser than all men ; than ethan the ●zrahite , and heman , and chal●ol , and darda the son of mahol , ●nd his fame was in all nations ●ound about , and he spake three thousand proverbs , and his songs were a thousand and five ; and he spake of the trees from the cedar trees that are in lebanon● even to the hysop that springeth ou● of the wall ; he spake also of fowle●● of beasts , of creeping things , and o● fi●hes . and there came of all pe●●ple of the earth to hear the wisdo● of solomon , from all the kings o● the earth which had heard of h●● wisdom . who being the most e●●perienced for enquiry , the mo●● wise for contrivance , the mo●● wealthy for compassing all the s●●tisfaction that can be had in t●● things of this world , after man● years sifting ( for saith he in eccl●● that his book of repentance , cha●● 2. vers . 1. i said in my heart , g● to now , i will prove thee wi● myrth , therefore injoy pleasur● therefore chap. 1. vers . 17. gave my heart to know wisdo● and to know madness and folly● ●hat there was in learning , ho●●our , pleasure , peace , plenty mag●ificent , entertainments , for●eign supplies , royal visits , noble ●onfederacies , variety and abun●ance of sumptuous provisions , & ●elicate dyet , stately ●difices , and rich vine●ards , orchards , fish-ponds , and ●oods , numerous attendants , vast ●reasures , of which he had the ●ost free , undisturbed , and una●ted enjoyment , for he saith , he ●●th-held not his heart from any ●●y : after several years , not only ●●●suall , but critical fruition , to ●●d out as he saith , that good ●●ich god hath given men under ●●e sun , after he had tortured na●●re to extract the most exquisite ●●irits , and pure quintescence , ●●ich the varieties of the crea●●●e , the all that is in the world , ●●e lust of the ●●esh , the lust of the ●●e , and the pride of life , at last pronounceth them all vanity , and vexation of spirit , and leaves thi● instruction behind , for late poste●rities , let us hear the conclusio● of the whole matter , fear god an● keep his commandements , fo● this is the whole duty of man ; fo● god will bring every work in● judgement , with every secret thin● whether it be good , or whether it evil , eccles. 12. 13 , 14. is it n●● cheaper believing this , than 〈◊〉 loose a brave life , wherein a m●● cannot erre twice in the sad trya● and at last with tears and groa● own this conclusion ? ii. these following out such other records as we ha●● next the scripture ; waving the u●●certain cabala , and the fabul● talmud of the jews , who bring men seriously to confess at 〈◊〉 that it had been their interest be good at first . in the famo●● words of the wise son of sira●● 〈◊〉 man who profited in the jewish ●earning above his fellows , wisd. 5. ● , 5 , 6 , 7. we fools counted their ●●fe madness , and their end to be ●ithout honour ; how are they ●umbred among the children of ●od , and their lot among the ●aints ? we wearied our selves in the way of wickedness and destruction ? what hath pride profited us , or what good hath riches with our vaunting brought us ; all these are past away as the shadow , and as a post that hasteth by , but the souls of the righteous are in the hand of god ; in the sight of the unwise they seem to dye ; and their departure is taken for misery , and their going from us to be utter destruction , but they are in peace : for though they be punished in the sight of men , yet is their hope full of immortality , and having been a little chasti●ed , they are greatly rewarded●●or god proved them and found them worthy of him self . i say these following exam●ples , we will take out of the●● histories , viz. 1. the phenician history 〈◊〉 sanconiathon , as it is translated b● philo-biblius , and quoted by po●phyry , where mast●● kircher out of ierub●a●● the priest of the god ia● , that iehovah , and other publick r●●cords and inscriptions , speaking 〈◊〉 the religious end of the wise m●● of those times , brings in two d●●●coursing to this effect . quest. is there another wo●● or state ? answ. i am willing there shou● not , but i am not sure there not . quest. why , are you willi●● there should not ? answ. because i have not liv● in this state , so well as to have hope to be happy in another . quest. what a madness was it in you when your reason dictated to ●ou , that there might be ●nother world , to live as if you had ●een sure there were none . answ. if men could look to their ●eginning or ending , they would ●ever fail in the middle . quest. then it is the safest way ●o be good . answ. it can do no harme , it ●ay do good . 2. the supposed egyptian writers , ●uch as , first , hermes trismegistus , ●ho in his old age is brought in ●ith a serious dialogue of religi●● , to make amende for the vain ●●eces of history he had writ in his ●outh , and among many other ●●ings , mantho pretends to , from 〈◊〉 inscriptions , this is very consi●●●●●le . 1. that there was some great reason , not yet well understood why men enjoyed their pleasure● with fear ; why most mens deat● is a repentance of life ; why n● man is contented in this life ; wh● men have infinite wishes , and wh●●ther those that dream when the● are asleep , shall not live when the● are dead . 3. the caldeans , such as zor●aster and the zabij , by the visibl● things that are seen , the sun , th● moon , the stars , ( which as ma●●monides speaks of them , we●● their books ) saw so much into t●● invisible things of god , his wi●●dom and power , that their o●● men , as kircher speaks somewher● durst not dye before they h●● been by sacrifices reconciled 〈◊〉 him by whom they lived . 4. and besides that tertullia● l. de . prescript . cont. h●r . i. mart● apol. ii● clem. alex. strom. 5. ●●f● prep . evan. 10. of old , and vossius de orig . idol . grotius de verit . christ. rel. bochart geog. sacra of late have taught us , that the fables of the greek heathenism , are but the depraved and corrupted truth of jewish religion ; there is not an eminent man among the grecians that dyes a heathen or an infidel , though he lived so . heraclides , ponticus , antisthenes , democritus , and his schollar pithagoras , a little before their deaths writ books , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 about them that lived in the invisible state , which they profess they thought not of in their lives . 1. socrates , whom we set here now , as the oracle placed him formerly , by himself , reckoned therefore the wisest man of his time , because he brought phylosophy from the obscure and uncertain speculations of nature to useful conderations of vertue ; in all hi● discourses recommended goodness , as the trues● wisdom ; although he confesse● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. that h● had no perfect knowledge of thos● who were in the invisible state yet among other great di●course he made between his condemna●tion and death , ( collected by plat● in his phaedone , that is , a discours● of the immortality of the soul , an● apology for socrates p. 31. edi●● franc. ) this was very consid●●rable , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. certainly saith he , death mu●● be one of these two , either a bein● utterly insensible , or a passag● into some other place . if th● first , then it is a pleasant rest , lik● an undisturb'd sleep ; but dying souls go into other h●●bitations as its certain they wi●● then i shall go from before the● judges to higher , and there co●●verse with orpheus , musaeus , hesiod , homer ; how often would i have died to see how they liv●● how pleasantly shall i dwell with palamedes and ajax equal in the injoyments of another world ; as we have been in the injuries of this● both happie in that we shall be everlastingly so . death differeth nothing from life ; and he may be sure to live well that lived iustly , approving himself not to giddy men , but to that one wise god who is truth ( his choice words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concluding his life with these expressions ( after he had been accused for being one who did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 too curi●usly enquire into the state of things above the heavens & ●elow the earth , and for bearing to the truth of one god ; ( for which iustin martyr and other● thought him ● christian before christ , and ● a partaker of our faith because he act●d according to his own reason ) it is time for me to goe and die , and you to live 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is best , is known to god. 2. xenophon who in his life time did nothing without socrates advise was at his death of his opinion● for after several years spent in cyrus his court and camp and reflecting on the manly pleasures , as hunting , riding , &c. which he practised as well as writ of , he left this● memento among his friends , that in the midst of his delights he had this grief , that he doubted the●● was no place for these dive●tisements in the upper world , and that wise souls should begin● betimes those exercises which shall last ever , exercises pure and eternal as spirits , words to be as much esteemed by us as his cyropaedia was by scipio affricanus ; the graces as appears by these sentences dwelling in his mouth as they said the muses did . 3. eschines a fluent and stately orator ( quint. inst. 10. c. 1. ) being questioned for dispersing socrates his books , made socrates his answer , that he was not afraid to dye for scattering instructions among men to teach them to live , being ashamed of nothing more than that he advised socrates to fly , when no man should be afraid to dye but he that might be ashamed to live ; adding that life was a thing which none almost understood but those that were ready ●o leave it . 4. thales the first of the seven wise men , before whom none taught ●he motions of the heavens so clearly , saith eudemus , and none proved the immortality of the soul so evidently , saith chaerilus though he shewed by his foresight of a dear year , and the provision he brought in against it , that a philosopher might be rich ; yet he convinced men by his foresight of another world , that they need not , blessing god that he was a knowing grecian , not an ignorant barbarian , and a rational man , not a beast ; he professed at his death that he had studied all his life for the ancientest thing in the world , and he found it was god ; what was the most lasting thing about him , and it was his soul ? what wa● best , and he found it was tha● which was eternal ; what was hardest , and he found it was to know himself ; what was wisest , he found it was time ; and as the epitaph saith of him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. the stars which for age he could not see on the earth , he was taken up nearer to see them in heaven . 5. solon having done the greatest services to , and received the greatest injuries from his native country , said that man had the hardest measure of any creature , if he lived but three-score ; & admonished craesus swimming in the greatest affluence of enjoyments and pleasures imagi●able , that he should not be happy ●ill he ceased to be , who esteemed ●is words as little as he under●●ood them , till deprived of all ●hings , but his reason● and conside●ation , he cryed , o solon , solon , thou ●●rt in the right . 6. chilon trusted in the sixty fifth olympiad with the extraordinary power of ephorus , or lord high constable in sparta , and so jovial a man , that i think he dyed with excessive joy , being asked what the difference was between the learned , and the unlearned , at last ? answered ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) good hope , — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. he being of opinion that a fore-sight of things to come , was all a mans vertue for the present ; and that an honest loss was to be preferred before a dishonest gain , for this reason , because the sadness that followeth the first , is but for once ; but that which followeth the other perpetual : to which i may add pittacus his sentence much used by him , who being demanded what was the best thing in the world , replyed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ● to perform well a man● present duty ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , know thy opportunity , being his apoththegm . 7. bias , ( who going with some wicked men that prayed in a storm , intreated them to be silent least the gods should hear them ; and being asked by one of them , what that piety he talked of meant , he held his peace , saying , it was to no purpose to speak to a man of those things that he never purposed to practise ) bequeathed this instruction to those tha● survived him ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) that we should measure life , so as ●f we were to live a very little , ●nd a very great while ; from which principle his friend clebu●●s on his death bed inferred this ●onclusion , that those ●●en only lived to any ●urpose , who did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. overcome ●leasure , make vertue ●●mil●ar , and vice a stranger ; the great rule of life , being as he● said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the great work of it medi●ation , according to that of hi● contemporary p●riander ( who hated pleasures which were not immortal ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , meditation is all . 8. anacharsis the ●e●thian to de●er young men from tasting pleasures , by the ill effects of them he felt , when old , left this saying behind him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. that the vin● bore three branches , or clusters● on the first● whereof grew pleasure , on the second sottishness , on the third sadness : yea pherecides himself , otherwise no very seriou● man , hearing one saying , that he had lived well , answered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i wish you may dye well ; an● being asked , why he said so , be ca●●●e , returned he , we live to dy● and dye to live. 9. those ionick philosophers the hearers of thales ( who as diod. sic . l. 1. affirmeth , went into aegypt and the other knowing parts of the world , to be acquainted with all the learning and laws then in being , conveighed by a genuine cabbala and tradition from the founders of mankind ) among other useful considerations that they had at the close of their lives ( when as ar aeus affirmeth in hie ron● mercurialis his variae lectiones , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. those that are sick at heart have their senses more quick , their thoughts more free , their minds more enlightned , their hearts more pure , their reason better settled , their imaginations more divine ) these were most remarkable 1. anaxi●anders saying on his death bed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that infinity he found , after much study , was the beginn●ng of all things , and thence concluding it must be the end , wishing when he had studied the sphere much , that he might dwell in it , and comforting himself when he saw time passing away on the dyall he made ( for he was thought the first inventor of dialls ) that he was born for eternity . 2. his scholar anaximenes being asked how he could study confin'd to a prison and expecting death , answered that his soul was not confined , having as large a walk as the heavens he studied , nor frighted , having as great a hope as immortality which he looked for . 3. his hearer anaxagoras ( as i have it from simplic : his comment upon aristotle , cicero's tuscalan● 1. et nat. deor. ) who firs● ( to use aristotles words l. 8● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) observed tha● there was an eternal mind movin● the material world , whence h● himself was called mind , being seriously expostulated with for retyring as he did a little before his death , and neglecting the care of his country rejoyed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i have now the greatest care of all of my country , pointing at heaven , of which he said to one that was sorry he must dye in a forraign country , you may go from any place to heaven ; and being demanded when he was dying , what he was born for , he answered , to contemplate the sun , the moon , and heaven while i live , and to dwell ●here when i am dead ; at the thoughts of which he was so raised that when he was informed in one hour ●hat he himself was condemned ●nd his ●on dead , he said no more him , 1. that nature had con●emned his judges . 2. and that 〈◊〉 knew when he begot his son that he had begotten one that should dye . and when he was to dye he required of the citizens ( who desired to know what he would have them do for him ) that the boyes should play every year on the day of his death . 4. the droll & great actor aristippus , who for his flattery & luxury was called the kings dog , being asked before his death what wa● the difference between ; a philosopher , and another man , answered , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. though ther were no laws , we should live a● we do ; and another tim● he said it was a brave thing to use no pleasures at all , but to overcome them : as when in a discourse about socrates his way o● dying , he said that that man dye● as he desired ; and that it woul● never be well in the world unti●●oys learned those things whic● they were to use when men , an● men learned those things which they were to practise when happy , in the attainment of the end of good men , which he said was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. ( if i understand him right , though with the help of cicero's translation . tusc. quaest . l. 1. ) a sweet motion towards an immutable fruition . nay mad theod. himself , wh● writ no contemptible books , if we may believe the above cited author , against the gods , and a while believed himself a god , yet at last comes to this conclusion , viz. that the end of good men was joy , & of bad men sorrow , the first the effect of prudence , and the other of folly . and that most solid man euclid . of megara , who reduced phyloso●hy from loose discourses , to ●lose and cohaerent reasonings , ●itched after much enquiry up●n this conclusion , which is to be ●een in tully arcad. quest. l. 2. that there was but one good , which some called prudence , others mind , others ●od ; see ramus his pref. to schol. math● g. neander geog. p. 1. blan● disert . de nat. math. sa●il . lect. 1. eucl. not to mention a discourse to the same purpose which may be seen at large in his contemporary cebes , to whom of th● socratiques i shall adde onely menedemus , who being told on hi● death bed that he was a happ● man that attained to what h● design'd , answered , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he was happi● who desired not more than he ough● which puts me in mind of an o●servation ( much to our purpos●● which those which will hard●● beleive should seriously conside● gathered by dr. m. cas●ab . en● p. 60. out of the author of t●● history of the counsel of tre●● solenne in confinio mortir positis ● humanas ex ignota quadam & sup●● naturali causâ fastidere , that it is an usual thing for men however ensnared in the world all their lives , at their deaths to loath the things of it , from an unknown and supernatural cause , meaning no doubt depth of prudence and height of religion . 10. the founder of the academy plato , who was surnamed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , though the accutest and smoothest writer of his time himself ( quint. inst . orat . l. 10. c. 1. ) yet when sick was more taken with this plain verse of epicharmus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. the gods alwayes were , and alwayes will be , their being never beginning and never ceasing , than with all his own composition ; of all which , he ●poke of none with ●ver after , th●● he could not get 〈…〉 ●ho●ght ( that he should 〈…〉 a beast , and wa● 〈…〉 ●e should have 〈…〉 longer to live a man ) 〈◊〉 of his mind ; wherefore crate● 〈◊〉 away all his estate that he 〈…〉 philosopher , and make 〈…〉 use of his life , which 〈◊〉 said was no other than a contemplation of death : and cranto● ga●e himself so much to the stu●dy● of good and evil with thei● co●sequence , that his book of tha● subiect bequeathed by him t● po●●erity , is by cicero and panaeti●us● master or friend to tubero●●●lled ●●●lled non magnus , at aureolus 〈◊〉 ●ui ad verbum , ediscendus . a●●●e reading of which carneade ( who disputed many years again●● the motion of good and evil and che●ilaus , ( who prote●ted h● knew for many yeares nothin● that was good , but what w●● pleasant ; and nothing that was evil , but what was unpleasant ) both durst not die sober without a great draught of wine , because they said no voluptuous man could goe in his wits to an invisible state . and to mention no more platonists : ●ion , a cynech indeed rather than an academick . ●aid , that the torments of evil men in the other life were greater than any man imagined in ●his , and though he had defied ●he gods a while , deriding ●heir worshippers and never ●ouchsafing to look into their temples , yet when he fell sick he ●ormented his body with exquisite ●enance , as thorns , thonges , &c , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●hat he might repent of what ●e had done against the gods , ●hose altars he filled , when dy●g , with sacrifices , and their eares with petitions and confessions ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) laerti●● feared in vain● then wise when he was just r●●dy to say . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 good morrow p●utus . 11. aristotle , when he came to the end of his walk and life , ( however he was for the eternity of the world , thinking it inconceivable that things should be any otherwise than they are ; and that there can be no production but in a ordinary way of ou● generation , measuring the origin● of the world by the present stat● of it ) thought god was a separate● being , the cause o● all motion , himse●● one● immoveable an● therfore onely eternal , that ther● was a providence which craca●●thorp proves at the sam● time that the book mundo is his , and with ● that reason which he reduced into the exactest method and rules of any man , he could not pitch upon a greater comfort in a dying hour , than that of ens entium● mei miserere , thou being of beings , have mercy upon me . yea ocellus lucanus himself ( to whose book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , aristotle was so much beholding , though he acknowledges not by whom he profited , ) saith that though he could not see how the world had a beginning , yet could not he dye without fear and reverence of one by whom all things had a beginning . 2. his schollar theoph●a stus , in laertius , having bewailed the expence of time , gave this reason for it , viz. that we are so foolishly senual , that we begin not to live , untill we begin to dye . cicero , who called him alwayes his delight , in his tusc. quest . l. 4. saith , that theophrastus dying complained of nature , that it gave long life to creatures whom it little concerned to be long-lived , and so short a life to men , who are so much concerned , weeping that he no sooner saw this by much study and experience , but he must dye , saying , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the vanity of life was more than the profit of it ; i have no time to consider what i do●● ●● speaking to those that were about him at his death ) you have — which words , stuck so close to hi● schollar and successor strato● that he studied himself to a skel●●ton about the nature o● spirits , the glory ●● heaven , the chief goo● and the blessed life , which be●cause he could not comprehen● he desired it should comprehend him . cic. in lucullus plut. lib. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 euseb. in chron. ) and to his successor lycon , who said on his death bed , that it was the most foolish thing in the world to repent , and wish for , as most men do , that time which cannot be recalled ; to whom i may adde out of cael. rhodiginus , l. 29. c. 5. demetrius , who said , that when he was a child at home , he reverenced his parents ; when a man abroad , the people and the magistrates ; and when an old man and retired , himself : which advise being followed by heraclide● , when he felt himself sick put him upon writing his books of the heavens , of those who are in hell , of temperance , piety , and the chief good . 12. among the cynicks , 1. antisthc●e● , who though in jest ●he bid the man who was discoursing of the happy 〈◊〉 of then in another● world , dye him●elf , yet afterward he used to assert 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he had rather be punished● with madnes● than enjoy pleasure , adding , when sick , this ●●●●ence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that those who would be hereafter immortal , must be here godly and just . 2. diogenes grounded all his cynical and an●tere re●gards of this world up●on this pleasant con●templation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. that all thing● were the gods ; an● that wise●men we● the gods friends , and therefor● that all things belonged to wi●● and good men , whom he though the image of the gods. to a ma● on a sick ●ed complaining th● life was a sad thing , he answered , yes a bad one is so , because it is but a tampering of the body , when it should be the exercise of the mind , which he inculcated so much to his auditors , that his disciple monimus counterfeited himself mad , that he might be at liberty from his master , to study truth and vertue ( abhorring luxury and drunkenness , as madness indeed . ) with crates , who comforted a mocked but good man with these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. those that make themselves so merry with thee , thou shalt see one day sadly calling thee , the blessed man for thy vertue , and themselves wretched for their sloath , thou being one of those good men who want few things , because they are like the gods that want nothing● indeed religion had such a power over these cynicks , that one of them by name menedemus , as laertius calleth him , and menippus as snid●s ( in verbo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) out of a zeal against the looseness of his time , walked up and down in the habit of a fury , declaring himself a spectator of mens exorbitances on earth , sent on purpose to be a witness against them in hell . 13. the stoicks among whom zeno was looked upon as the chieftain , came after a world of reasonings ( which you will find in ●ully , seneca , autoninus , lipsi●s , ●lutarch , de com . notion . ad stoicos de placitis phil. epictetus , hiero●le● ) and subtlety ( which you may observe in diog. laertius his zeno , l. 7. p. 185. & ed. rom. ) to these great conclusions , 1. that the great end of ma● was to have the pleasure of living according to right reason , th● daughter of jove , the great mode●rator of all things , to whose will it is good mens pleasure and all mens necessity to submit . 2. that vertue is the regulating of passions and affections , by reason : for indeed i think the stoicks did no more aim at the destruction of natural affections , by their discourses of apathy , than saint paul , by his exhortation , to mortifie the flesh with the affections and lust , both aiming at the reducing of the disorder , and the raising of the nature of our faculties , that the wisdom of vertue should so compose and consolidate the mind , and settle it in such stability and resolution , that it should not at all be bended from the right , by any sensitive perturbations or impul●ions . 3. that the consequence of goodness , was calmness and serenity ; and of evil , fear , bondage , grief , stupidity . 4. that that was only good , which was honest , desirable for it self , satisfactory , and lasting . ● . that nothing base was truly pleasant . 6. that all disorders of the soul proceed from misapprehensions of the understanding , and con●inue by disturbing and clouding ●●●son , which they say is in them , 〈◊〉 of god , whom it represent●● , they say , so as he is wicked , 〈◊〉 dares displease him , and he a mad man that dares doubt of him● 7. that the good man is free and happy in the worst condition , and the bad a slave in the best ; vertue being sufficient in it self to render happy , and vice so to make men miserable , and that all things are unalterably ordered by the eternal mind : in testimony whereof a man need only goe over the several titles of chrysippus his sober and good books mentioned by laertius in his ninth book , which i will not transcribe , ne chrysippi , sarinia compilâsse videar , being contented with that of horace concerning homer and himself , quid sit pulchrum , quid turpe , quid utile , quid non plenius & melius chrysippo aut grantore dicit . 14. pythagoras , ( who traveld into egypt for learning ; and if we beleive origen . clem. of alex. porph. and others to be seen in seldons book de jur . nat. el. gentium apud hebraeos . l. 1. c. 2. converse with the iews in chaldea , yea , and if we listen to vossius , c. 6. § . 5. de sectis philosoph . with elisha●●n ●●n : mount carmel . ) summed up ●is observation into this con●lusion . 1. that there were two principles of all things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. an active and a forming principle , which is the mind or god by all to be worshipped . 2. the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. the passive principle , which was not to be regarded . 2. that he himself came from the infernal mansions some yeares past , and must return ( see horace carm. l. ● . od . de architâ tarenti●o . 3. that he had found one to be the beginning and end o● all things , which he said were man aged by fate as men we●● by providence . 4. that ther● should be a separation of souls , their pure immortal souls being carried up to the highest feat● and the impure to the lowest i● the world , never t● approach the other , al●wayes to be tormented with furies and chains , among themselves ; and and plutarch brings in pythagoras asserting the immortality of the soul , and giving this quaint reason for it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because it must return to the soul of the world as to first and most perfect of its kind . 5. that the greatest good or evil amongst men , was opinion or perswasion . empedo cles one of his followers , hearing a discourse of the immortality of the soul , ●n his old age threw himself into ●he flames of aetna to injoy it . s●idas in voce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ep . de 〈◊〉 poet . ) 15. when heraclitus●●d ●●d all his lifetime wept ●t the folly of makind , he was at last asked this question , wherein consisted true wisdom ? to which he gave this answer , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it was the only wisdom in the world to know that mind that governed all things and ( to use his friend xenophon's wordes , laer. p. 24. 1. ) is all eye , and all ear , all things at once , omniscient , omnipotent and eternal ; and as melissus thought ( in simplic . his comment on the first of aristotl●● physick ) not to be rashly spoken of , because not fully known . 16. and when democritus had all his life time laughed at the folly of mankind , he at last stated the happiness of man , to lye in th● se●enity of the mind ; and bein● to dye , he prolonged his life b● many applications for three days that he might live to pay h●● d●●votion to the great goddess , an● depart upon her solemnity : ye● when he and epicurus loathing the absurd notions men had by poetry , &c. entertained of the heathen gods , ( for they with dyonisius , diagoras , theodorus , and others , then called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 atheists , got that name rather by jeering the ridiculous polutheism of those times than by denying that religion which is supported by the consent of all times ) set their philosophical wits on work to salve the appearances of nature , without the true god , by asserting the beginning of the world , from a lucky conflu●nce of infinite little particles , called atomes , and that so confidently that lucretius , who put those atomes into the best order , and ●●n●est poem of any i know , in hi● shrew'd book de natur a rerum ( but be it remembred , that that great and witty epicurean lived and dyed a mad man , ( and i think with mirandula , there is no aheist in the world in his wits ) ge●eh . chron. l. 2. pet. crinit . de poeti● latinis , l. 2. c. 19. ) affirms epicu●rus to be the first gyant that tollere contrà est oculos ausus , tha● d●rst encounter , and did overthrow that notion of the gods , that had for so many years opp●●ssed , a●d kept under the free t●oughts of men ; yet catta in cic. d●●●t . deorum l. 1. c. 86. report that they were so far from gainin● their beloved ease , pleasure , & th● carnal security of the beast whic● perisheth● that never was a school b●y more afraid of a r●d than on● of them , epicurus by name was o● the thoughts of a god and deat● ●●c quenquam vidi , ( they are c●tta●●ords ●ords ) ●ui magis ea quae ti●en●●●sse ●egaret , timeret , mort●● di● & deos . so hard it is ( saith maste● s●illing fleet upon these words , e●●cellently , as he doth in all his di●●course● ( whose life god long pr●●serve for the good and service of his church ) for an epicurean , even after he hath prostituted his conscience , to silence , it but ( whatever there be in the air ) there is an elastical power in the conscience , that will bear its self up notwithstanding the weight that is laid upon it . yea epicurus his followers confess that it is to no purpose to endeavour the ●ooting out wholly of the beleif of ● deity out of the world , because of the unanimous co●sent of the world in it ; and there he admits ●his as a principle quod in omni●● animis deorum notionem im●resset ipsa natura , that nature ●ts self had stamped an idea upon ●h● minds of men , and that up●n this ground , cum enim non in●tituto aliquo , aut more , aut lege ●it opino constituta , manet atque●na omnium consensio , intelligi ●ecesse est deos esse , quoniam insitas eorum● vel potuis in nata● cogitationes habemus ; de quo au●em omnium natura consentit id verum esse necesse est ; i. e. ( the● are an epic●reans own words ) since the belief of a deity neithe● rose from custome , nor was enacted by law , yet is unanimously assented to by all mankind , i● necessarily followeth , that there must be a deity , because the ide● of it is so natural to us , that thoug● it be very troublesome to man● men , yet could it be laid aside b● none as it might , if there had be● no god. for as the stoicks urg● very well , if there were no go● considering the wishes of som● and the abilities of others , 〈◊〉 overthrow such a false notio● non tam stabilis opinio permaner● nec confirmaretur diuturnita● temporis , nec una cum seculis aet a●●bu●que hominum inveterare potuiss●●●●e . nat. deor . l. 2. vid. gass●● tom. 2. l. 3. 17. although protagoras the sceptick begins his book of the gods in this doubtful manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. as for the gods , i know not whether they be or be not ; yet he and pyrrhon the master of the scepticks being asked why they walked alone so much ? answered , that it was to meditate how they might be good ; and being urged again , what necessity there was of being good , since it was not certain ●hat there was a god ? they used ●o reply , it cannot be certain ●here is not , and it being an even ●ay between the serious and good , ●nd the vain and bad man , that ●here is a god , though upon wo●ull odds , the good man hazzard●ng only the loss of his lusts ( which ●t is his interest to be without ) or ●t furthest , some little advantage , ●eing in this world at more rest ●nd inward serenity , more healthfull , re●pected , befriended , secure and free ; and in the other , if there be not a god , as happy as the bad● but if there be , infinitely as much happier , as an unspeak●able and eternal blessedness is beyond extream and endles● torments . so that ( as an excellent perso● saith ) if the arguments for an● against a god were equal , and 〈◊〉 were an even question whethe● there were one or not ; yet th● hazzard and danger is so infinite●ly unequal , that in point of pru●dence every man is bound to stic● to the safest side of the questio●●nd make that his hypothesis 〈◊〉 to live by . for he that acts wis●●ly , and is a thorowly-prude● man , will be provided in omne●●●●●tum , and will take care to s●●cure the main chance , whatev●● happeneth : but the atheist , in case things should fall out contrary to his belief and expectation , he hath made no provision in this case . if , contrary to his confidence , it should prove in the issue that there is a god , the man is lost and undone for ever . if the atheist , when he dyeth , finds that his soul hath only quitted its lodging , and remains after the body ; ●hat a sad surprise will it be , to find ●imself among a world of spirits ●ntred on an everlasting and an ●nchangeable state ! yea , pyrrhon himself would ●ften repeat that of euripides , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. who knoweth ●ut to dye is to live , and to live ●s to dye ? and therefore epicurus●imself ●imself in his letter to meneceus , ●aith , he observeth him a fool who ●s vain at death , wherein because of ●he consequence ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ●aith he ) there is no jesting , it being 〈◊〉 infinite concernment to be serious ; in fine , it appears from 〈◊〉 , berg●●ius , theol●gen●ium●●●ym . de s●bud . theol. nat● 〈◊〉 , e●gusb . perenni . philos. and others , that all the learned men in the world found , as ci●● d● nat. deor . l. 1. et de leg . 2. that th●● notion of god and religion i● the first notion that is engraven in● and the last that is defaced out o● the minds of men ; and that , tak● away the being and providence 〈◊〉 god● out of the world , you take ●●way all reason , faith , vertue , peac● y●a & humane society ; yea all men though never so barbarous an● 〈◊〉 , have been religious ; an● though they had neither art● nor laws , nor letters , yet h●● gods. see benzon hist. de● occi● indi a acostas , both eman. an● ioseph hist. no● . orbis chr. aco●● ep● de reb. ind. so authentic● tu●● quest : is that of tully , nulla ge●● tam barbara , nemo omnium est tam immanis , cujus mentem non imbuerit deorum opinio , multi de dijs pravà sentiunt , id enim vitioso more effici solet omnes tamen esse vim & naturam divinam arbitrantur . nec vero id collocutio hominum aut consensus efficit , non institutis opinio est con●irmata , non logibus ; omni autem re consens●o omnium gentium lex naturae pu●anda est ; and elsewhere , gentes licet qualem deum haberent ignorant , tamen habendum sciunt . there is no nation so barbarous , that hath not some sense of a deity , many have odd imaginations of ●he diety from ill habits , but all ●ind there is a divine power , by ●ure reason , &c. thinking it un●easonable , as the same heathen ●oeth on , that all m●n should be●ieve there is a mind and reason ●n themselves , and none in the ●orld , and that there should be such a glorious order of things , and none to be reverenced for it ; see iust. in serm . ad gent. quoting orpheus , the sybils , sophocles , hom. &c. to this very purpose . so that we see there was never any man , that to enjoy his pleasures stifled his religion , but at last after thoughts of religion , stifled his pleasures , this being one argument of the divinity of the soul which is another argument of the being of god , that it can and doth correct sooner or later , loose mens imaginations concerning this world , and the next ; and that reason doth at last form apprehen●ions of things quite different from those conveighed at first by sense . but how can any man live securely upon the principles of atheism● when those commonly thought athiests , as heraclides , ponticus , antisthenes , democritus , protagoras , &c. have written books 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of those in the invisible state ; nay the punishments which wicked men must look for in another world , though never so secure , and the rewards good men may expect , though never so much discouraged , were so inwoven into the first thoughts of men , and looked upon as of so great concernment to common life , and society , that the jews who have kept the tradition of religion the best of ●ny , doe say that heaven and hell were one of the seaven things created before the world. see talmud . tract . nedarim . & pesae●him & pirt. r. eleas . c. 3. chalde-paraph . in gen. 2. and the knowledge of the eternal in the other world was of so much ●onsequence that eris and pam●hylus , are by plato rep. antillus , and timarchus thespesius by plutarch de sera dei vindicta , aristaeus in herodotus in melpomene . the woman in heraclides his noble book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as pliny calleth it , hist. nat. 7. c. 52. all grave authors , not to mention instances of the like nature in their poets , orpheus , whom homer , plato , as little as he loved them , called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) are brought in coming from the dead to declare their state there , which they would not beleive while they were living ; it seems as most men when dying endeavour● so all , when dead , would return if they might to perswade those to be religious that are alive . and the words of the rich man in the 16th of st. luke ( i pray thee therefore that thou would send him to my fathers house , for i have five brethren , that he may testifie unto them , and they come not to this condemnation , ) are not the words of any one man , but the words of all men in the eternal state , who could wish men did beleive what they feel , which if they had beleived they had not felt , and that when they are gathered to their fathers , they are gathered to a future state 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as procopius interprets that phrase , mundum animarum , the world of soules , as the iews ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) nay where religion hath been much corrupted people have been affraid to speak or doe any unhansom thing near the dead before they were buried , because they thought their souls fluttred about the bodies till they were laid in their graves , and would tell all they saw or heard as soon as they came into the invisible state , ( bar. nachomi in beresheth . rabb . c. 22. talm. sandedrin c. 4. & misdrain . de anim . nadab , abihu , naboth homer● il. a late learned man of our own observing a new notion of she● in maimonides , d. dub. l● 2. ( of which he saith we had ha● a greater account , if learning ha● not lost 12000. excellent jewi● books at cremona and othe● parts of italy ) hath this remar●●able passage out of r. sam. eb●● tibbor , an old man dying said 〈◊〉 those about him , that he had be●● asleep all his life , and that he w●● now awake , and there was 〈◊〉 sloath , ease and folly , but in th● world ; whose words the auth●● concludeth in these words , ● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. but ● you throughly weigh these thing and what did he see when awaked ? even an eternal state , of which hippocrates saith , dedi●eta that which the common people think is born , comes only out of the invisible state [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they are his words ] and what they think is dead , goeth only into that state whence they came , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the eternal circle of things returning to one as they came from one , as musaeus writes : the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of pythagoras , and the rota in aeternum ●ircum-voluta in r. ionas his porta poenit . fol. 42. nay that great man among the heathens , whom hierocles makes a paralel to christ among the christians , apollonius tyaneus perswaded valerian in a letter to him ( to be seen in cujacius his pretended latine version ) that the dead were not to be lamented , for they exchanged not company but place , ( plato calleth death somewhere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) by going to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first being , whom he calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the god to be feared by all . clemens strom. 3. p. 433. brings in an old man out of pindar , giving this reason of his cheerful death , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c ) happy is he who having seen the common course of this upper world , goeth into the lower● where he may understand the en● of life , and see the beginning o● it . another sick man is mentione● by salmasius , somewhere , wh● could not quietly dye till he un●derstood what the meaning w●● of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in homer , d●●mus & porta lethi , the house an● gate of hell , in lucretius , virg● and ennius ; and that some know●ing men of that time being b● answered him , that he could no● know it , because he had not pu●●ged his soul , this being one of th● misteries that were not to be u●●derstood by the ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) men that had not made it their business to purge their souls , ( vid. casaub. excerp . ex codice caesar ) the pure among the jews and greeks understanding the two everlasting seats of the vertuous and the vitious , r. eliaz . in pirk. c. 3. gaulman not . ad vit . mosis ) the one north , and the other south , where the souls of good men , after three tryals , being freed from all their bonds , leap for joy , and are carried on high . diodorus siculus placeth the judgement of the unjust , and the enjoyment of the just in the invisible state , whereof rabban iochanan ben. saccai in gemar , berachoth , fol. 27. 2. as he was a dying , said , he had before his eyes two ways , the one leading to paradise , and the other to hell : the last of which places is represented by all the world , as full of tortures , furies , [ called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in plut. de defect . orac. see the same notions in the talmud or heap of disputations , like those of our school-men upon the jewish law , tract . rosh . hashannah , c. 1. fol. 16. p. 2. see maymon , well skilled in both talmuds in cap. 10. sanderim . see r. abdias , spharnus the great physitian in or hashem . p. 91. nobly describing the bliss of good men after death . ] the book of moses his life fol. 23● p. 2. brings in god encouraging moses to dye , by the same description of heaven , and the everlasting happiness of good men in it , tha● pindar hath in the 2. ode of hi● olympiads concerning the blessed and that is the same with sain● iohn , revel . 21. 21. 25 , 7. ult . 21● and moses chiding his soul fo● its delay in going into the societ● of cherubims and seraphims u●●der the throne of the divine m●●jesty of which ioseph ben perat r. mekir in aukath rochel , r. ephodi . in d. dub. c. 70. r. shem. tobh . eben . esdra . r. d. kimchi , that king of gram , & deadly enemy of christianity in psal. 110. r , sal . ben. gabirol , the famous jewish poet in kether malcuth , whose words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. the seating of just souls under the throne of glory in the bundle of life , with a state of perfection is the futurum aevum , the future state into which r. ionah ben . levi in his tikune sockar fol. 63. col. 1. et . 2. affirmeth that most of the rabbies said , they were to go when dying , as do most of the talmudists as we may find in constant l. emperour , who made a key to them ; yea , and mahomet himself in his alcoran , that oglio iudaisme , groecism and neorianism , surat 2. ver . 22. as in his dialogue with sinan discourseth of a blessed state of good men begun in the inward pleasures of good men here , and perfected in their everlasting pleasures hereafter . it is a great argument to all men to live as if they believed a future state , that these men who had so little knowledge of it , by reason of their corrupt reason , as to describe it foolishly , yet had so much knowledge of it by natural reason , as to own it , and that so far as to believe tha● all the poetical descriptions of paradise , and elizium , in the hebrew and arabian authors in the greek and latine poets are allegories of a more spiritual state , and so the persian ali , and his faction understands mahomet ; and divine plat● in many places understands the hellenists expressing ( in phaedro ) the feast of the soul in contemplating the first and real being , as divinely as the jews do , the happiness of it in the beholding the shecinah , or the light of the countenance of the king of life , or the christians in the beatifick vision : and concluding that all good men have a share in that as confidently as the jews affirm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. that every israelite hath a part in the world to come ; all men with socrates expect a future judgment , the good for a happy sentence , the unjust , the insancibles , the encorrigible for an unhappy one to be ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) to unjust men everlasting monuments and examples , that common sentence of the rabbines being the common sence of mankind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , & ● . there is no place after death for repentance : so much there was of the sense of religion upon these men , otherwise ignorant enough , that a learned arabian , when dying considering the contradiction of the practises of men in this worl● with the notion all me have of another world , breath'd out his ●oul in this wish , sit anima mea cum philosophis , be my soul with the philosophers : the same man being pleased much with the aegyptian hierogliphyck of the soul which was a pyramis and the correspondence thus , as a pyramis ( if it be turned about its axis , the axis continuing still the same is geometricall● transformed into a new soli● cone . so mortality having gone it its rounds , as it were i● this circle of time , u●●on the immoveable ce●●ter of the soul shall become ● new body and unite again . in a discourse concerning th● resurrection had before iuli●● caesar the emperour , at which 〈◊〉 gamaliel was present , cleopat●● the queen asked r. meir a●● said , we know that they that lye down shall live because it is written , and they shall spring out of the city like the herb of the ground , but when they stand up from the dead shall they rise up naked or cloathed ? he said unto her , valmechonier ( i. e. argumentum a minori ad majus , aut e contra ) from the wheat ; the wheat is buried naked , and yet riseth up very well clad , how much more the just men who are buried in their cloaths ; caesar said to r. gamaliel , &c. talm. in sanded . c. 11. fol. 90. 6. apud . greg. nat. p. 128. i will conclude this part with a remarkable saying of an arabicke commentator upon the turkish alcoran ; he that desires to escape hell fire and go to paradise , let him beleive in god , and the day of judgement , and doe to every man as he would be done by ; what saith the careless and debauched man to this ? doth he think to be without those thoughts that all mankind hath ? if he thinks he shall be possessed with them as men are , when dying , will it not be a torment to him that he thought not of them sooner ? and that he can only think of them then when it is too late : i● there greater torment in th● world then for a man on hi● death bed to be racked wit● the consideration of his eterna● state , and to reflect how often h● was told it would come to that and that all men sooner or lat● have those thoughts ; how poss●●ble , yea how easie it had been t● prevent them , how serious● god and men warned them 〈◊〉 them . good god! that men w●●● not embrace religion , when the● see they cannot avoid it ; th● men will not come under the yoke of it , when all men doe so , or else at last come u●der the torments of it : what think you ? will you stifle religious reflections then as you doe now , you cannot doe it , because your fond imaginations and conceits , your foolish hopes , all that ill grounded peace within , all your carnal mirths and recreations , all your sensual delights and contentment which assisted in the diverting of these thoughts will fail you , and you will be left alone to dwell with your pain and conscience . sect. 3. you see the wisest in all ages at their death , when they were freest from design , owning that religion which they did not consider as they ought in their lives and they were too many , and too wise to be imposed upon ; see the greatest doing the like , though too great to be otherwise over● awed or frighted . 1. nimrod the founder of the ass●●rian monarchy , who from his do●minion overbeasts whereof he wa● a mighty hunter , advan●ced the first to a govern●ment over men ( abar●●nel in par . noach ; ) acknowledg●ed in his later dayes gods powe● over him as great as his over h●● subjects , wherefore he institute the worship of the sun and sta●● the greatest instruments of go● government , ( and many are ●● opinion that the he● thens worshipped n● the creature , but g● appearing in them in ● verse wayes of admi●nistrations , but the same lo● working all and in all ) and wh● carried away by spirits at his death , as annius in his berosus relates the story , he cried out , oh! one year more● oh one year more , before i must goe into the place from whence i shall not return . what you are born to doe , doe while you live ; as who should say with solomon , whatever thine hand findeth thee to doe , doe it with all thy might , for there is no knowledge nor understanding in the grave whit her thou art going . 2. ninus the next from nimrod save belus , the time , place , manner of whose death is uncertain , hath this history ( in colophonius in phoenix in atheneus his twelfth book ) viz. ninus the great emperor who never saw the stars , nor desired it , worshipped neither sun , moon , nor stars , never spoke to his people , nor reckoned them strong in eating and drinking , and skilfull in mingling wines , yet when dead left this testimony among all men , viz. looking o● this tombe , hear where ninus is whether thou art an assyrian , ● mede , or an indian , i speak to thee no frivolous or vain matters formerly i was ninus , and lived a● thou dost , i am now no more tha● a piece of earth ; all the meat tha● i have like a glutton eaten , all th● pleasures that i like a beast e●● joyed , all the handsome women that i so notoriously entertaine● all the riches and glory that i● proudly possessed my self ● failed , and when i went into th● invisible state , i had neith●● gold , nor horse , nor chario● i that wore the rich crown of f●●ver , am now poor dust . nay , there is a tradition ● mong the jews , ( in the bo●● maase toral . quoted by muns●●● upon genesis ) that abraham being brought before amraphel king of assyria , for burning his father terahs idols , though but three years old , discoursed before the tyrant concerning the creator of heaven and earth ; am●aphel proudly replyed , ●hat it was he that made ●he heaven and the ●ost of heaven ; if so , said abraham , ●ay thou to thy sun , that he should ●●se in the west , and set in the ●ast , and i will believe thee : am●aphel being exasperated with the ●hilds boldness and discretion , ●ommandeth that he should be ●ast into the fire , out of which god ●elivering the child ( whence the ●ord is said to bring him from vr●● the chaldees ) convinced the ●an , so far as to make him worship ●od in the fire . sardanapalus , that prodigy of ●●faeminacy , as wanton as cicero observed his name is , who ( as iustin writes ) did nothing like a man but that he died as he did ; yet had a tomb at anchialus , which with tarsus he built in one day , upon which he ordered this inscription 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eat , drink , play● &c. all is not worth this ; his statue being drawn ●illiping the world. phul. in herodotus his euterp● hearing that the oracle should pronounce against him that he should live but six years and dye the seaventh , the king hearing this , commanded that certain lamps should be made for the night time , which he intended to spend in jovialty whilest other ●lept , that so he might delude the oracle , and live twice the lon●ger by taking so much more no●tice of his day , but when he w●● called to dye , oh said he if ● had thought i had thus dye● i had not so lived . 3. senacherib going forth with his army against egypt , it came to pass one night that a plague of mice came upon him and disarmed his souldiers by devouring their harnesse of leather , in memory whereof there was erected a statue like this prince in stone , holding a mouse in his hand with this inscription 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. who ere beholdeth me let him learn to be religious . how nebuchadnezzar was taken down from the pride of a great king to the despicable condition of a poor beast till he ●ift up his eyes unto heaven and his understanding returned unto ●im , and he blessed the most high , and praised , and honoured him ●hat liveth for ever , whose dominion is an everlasting dominion , and his kingdom is from everlasting to everlasting , ●hat is till he acknowledged the most high to have ruled in the kingdoms of men ; is worthy all mens most serious consideration , as it is set down in dan. 4. compared with the fragments of berosus in iosephus 1. affricanus , eusebius , scaliger , and rabba● as is the sad instance of belshazzar , the last assyrian monarch being greatly troubled , his countenance changed in him , his lord● astonied , his thoughts perplexed , so that the joynts of his loyns wen● loosed , and his knees smote on● against another amidst the mos● joviall entertainments of his mos● solemn feastivals called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon the caldee decree upon the wall , mene , tekel , perez god hath numbred th● kingdom , and finished it thou art weighed in the ballanc● and found wanting ; thy kingdo● is divided and given to the m●●des and persians . in the sam● night was belshazzar king of the chaldeans slain , dan. 5. compared with scaligers notes upon the greek fragments . 4. cyrus the persian left this ●emento behind him to all mankind ( plutarch : paral 703 ●edti . par. ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. whosoever thou art man , and whencesoever thou comest ( for i know ●hou wilt come to the same condition that i am in ) i am cyrus , ●ho brought the empire to the ●ersian , do not i be●eech thee en●ie me this little peice of ground ●hich covereth my body . 5. alexander the founder of ●he grecian monarchy , though ●e allowed himself all the exces●es that a man was capable of , ●pon an imagination that he was god , yet after he had had expe●●ence of all things in the world , ●●d his master aristotle had by his command studied the ground and bottome of all things in nature , plutarch and curtius both testifie of him , that in his latter dayes he called the gymnosophists to resolve him whether the dead or the living were most : how a man might become a god : how a man might live s●● as to dye well . and at last wa● so possessed with the sence of re●ligion , as to lye under so much trouble and disturbance of spi●rit , as to look upon every littl● matter as portentous and ominou● and to fill his palace with sacri●ficers , expiators , and diviner● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. so dreadf●● a thing ( saith plutarch● is unbeleif and contemp● of the gods , which sooner o● later filleth all mens minds ( as 〈◊〉 did alexanders , who thereby a●●knowledged one greater then hi●●self ) with fears and terrors . 6. iulius caesar conquered the roman empire , but not his own conscience which troubled him with dreams and terrified him with visions , putting him upon sacrificing , divining , and consulting all sorts of priests and augures , though he found com●●●g from none , insomuch that a ●●●le before he died he was as ●●artless as the ominous sacrifice 〈◊〉 that he offered , professing to ●●s friends , that since he had made 〈◊〉 end of the wars abroad , he ●●d no peace at home , for having ●●spised as well all the gods particularly in his expedition ●●inst iuba , ) as all men , although 〈◊〉 religious ●●●s were not 〈◊〉 great as his ●●●the rer bru●●●● in whose 〈◊〉 caesars blood cried so 〈◊〉 that he could not sleep for the noise he thought he h●ard at his doors , and an apparition he thought he saw in his chamber , which told him it was his evil genius , which he should see at philippi , where he no sooner saw it , than in the career of his victory he drooped , & retired to fall upon his own sword , that he migh● not fall by the enemies ; as in o●● own chronicles , the young chi●●dren of edward the fourth , who● he is reported to have murthere● troubled richard the third ov●● night more then henry the ●●venths army did the next da● for he started ever and anon in h●● sleep , crying out take away the●● children from me . religion c●● torment those whom it cannot ●● claim . 7. it were worth our while 〈◊〉 consider ; why , so wise and gre●● a prince as philip of macedon 〈◊〉 one every morning to call up●● him to remember that he was a man ; why he was so afraid to be charmed with the sweets of life , as to be roused every day from sleep with the news of death ; and why so puissant an emperour as saladine would have these words proclaimed to his army , and communicated to posterity , viz. great ●●ladine , magnificent conqueror 〈◊〉 as●a , and monarch of the whole ●ast , carries away nothing with ●im to the grave , for fruit of his ●ictories , but onely a shirt which ●overeth the mould of his body , ●nd even this rag of linnen too ●ortune giveth him onely to give ●he worms : fui , & nihil amplius , ● have been , and that is all . to see the emperour adrian●elebrating ●elebrating his own funerals , and ●●rrying before him his coffin in ●riumph , when he lived ; and ●hen he was a dying , to hear him ●y , animula , vagula , blandula , &c. ah poor soul , whither wilt thou goe ? is an argument to all sobe● men , that though riches , honour , and pleasures possess the imagination , yet religion dwells in ou●●●ason ; those things staying with us only , during the age of phansie and this lasting , during the tim● of our being ; a consideration tha● may bring all men of gueva●● mind , that the m●●● courtly and ple●●sant lives are pu●●lick pennances , a●● that a serious life is the only ple●●sure . 8. nero having run up a●● down to all the pleasures in t●● world , to divert and suppress a●● thoughts of the deity , found impossible , the apprehensions god , in the midst of theaters , fea●● and sports , stinging his heart ; if 〈◊〉 slept on roses , or down , the de●● men he had killed troubled hi● he scosfed at religion , and feared : one while he despised sacred things , and at another time they made him tremble with horror , in vain seeking all ways imaginable for expiation , his soul being torn with exquisite torments ; wilde as a stung beast a great while , and at last sottish as a tame one , beseeching the senate to have so much ●ercy on him as to kill him , to ●ave him the labour and horror of doing it himself ; who had not a more tormenting thought than this , that he was an athiest , notwithstanding the warning given him by the burning of diagoras , the lice of pherecides , the dogs of lucian , the thunderstruck olympius , and the fearful death of others that led atheistial lives ; ( vid. dion . prusaeus orat. ) 9. tiberius caesar in tacitus had his sins so turned into punishments , that he thought nothing would confirm men more in vertue than to see wicked mens breasts opened with their inward wounds and gashes , where their minds are tormented with guilt , lust , and evil thoughts , as much as the body is vexed with stripes ; neither the greatness of his fortune , nor the pleasure of his diversions and solitudes , being able to remove the punishment● he carryed about him , insomuch that he doth profess his anguish to the senate in these words ; qui● vobis scribam patres cons●ripti , a●● quomodo scribam , aut quid omnin● non scribam hoc tempore● dij deaeque pejus perdant● quam quotidie me perire sentio . an● dion cassius in tib. doth profes● to the world his acknowlegment o● the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. th● first , and great god , that made an● governeth all things . 10. otho having killed galba could not kill his ghost , whic● though in vain , by all wayes of expiation attoned , gave his conscience as great a wound as he had done his body ; so that in his distress he came to that serious conclusion , which livy , l. 3. saith all men come to in distress , prose quisque deos esse , & non negligere humana fremunt , every man then believes a god ; whence that smart saying of saint cyprian [ haec est summa delicti ] &c. this is the highest , both folly and impiety , not to have those lawful sentiments of a god , which a man cannot be without . 11. neque enim post id iugurtha , &c. neither had iugurtha [ writes salust . of him ] after his many villanies a quiet day or night , nor could he trust any place , time , or man , fearing both friends and foes , looking about , and pale , at every noise , tumbling from one room to another , several times in the night , in a way unseemly for a prince ; and so mad with fears , as sometimes to get up in his sleep in arms , disturbing the whole house : whence the author concludeth that there is a god within men , who seeth and heareth all that they do : and i may infer with an●●●pol ●pol . 9. mae ipsius testimonio probamus deum quae licet corporis car●ere pressa , &c. we may see and feel a god in our souls , which ●hough kept close in the prison of the body , though depraved by il● principles , though weakened by lusts and concupiscence , though enslaved to false gods ; yet whe● it awakes and recovers , as out o● a drunkenness , a sleep , or sickness , it owns , fears , and appeale● to a god , and repenting look● up to the heaven , from whence i● came . 12. iulian the apostate ( o● whom crakanthorpe de provid . ●●ej hath this character , quo tetrius , magisque deo simul , & hominibus exosum animal orbis vix vidit . ) yet gave this testimony towards the latter end of his life to religion in general 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. we all by nature without any instruction have ingraven in us strong perswasions of a divine being , to whom we must look up ; and i believe , saith he , that our minds are to god , as our eyes are to light ; and at his death to christian religion , in particular when having two plots for the honour of his government , & idols , the rooting out of the galileans ( so he called the christians ) & the subduing of the persians , he was prevented in the former by being overthrown in the latter ; and being shot or thrust in the belly , he threw up his blood towards heaven , saying , ●icisti galilee , thou hast overcome . o galilean , meaning christ ita simul et victoriam fassus est , & blasphemiam evomuit ( see naz. or . 4. in iulian ) socrates sezom : theodoret in iul. collected in pez . mellific . histor p. 2. p. 273. indeed st. basil gave the right reason why he and all other apostates slight religion , even because they understand it not . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i read , i understood , i condemned , said iulian ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , thou hast read but not understood ; for if thou hadst understood , thou hadst not condemned , said basil. 13. seneca , a man of great parts prudence and experience , after a serious study of all the philosophy then the world , was almost a christian in his severe reproofs of vice , and excellent discourses of vertue , ( lips●●s epist. ad paul. quintum . ) and a saint as ierome ( de script . eccles . ) reckoneth him for his supposed epistle to st paul , and st. pauls to him , to be read saith mr gataker in his preloquium to antonius by those that study divinity , as well as those that study other in learning . and came to this excellent temper by this consideration in hi● reduced yeares ( which is to be seen in his excellent preface to his natural questions ) o quam contemptares est homo , nisi supra ●umana se erex erit , what a pittiful thing is man , were it not that his soul soared above these earthly things . yea , and when he was somewhat dubious as to the future condition of the soul , yet he could tell his dear lucilius with what pleasure he could think of it : and at last that he was setled in his opinion of an eternal state with this thought , & hoc habet argumentum divinitatis suae , quod illam divina delectant , nec ut alienis interest sed ut suis ; the soul had that mark of divinity in it , that it was most pleased with divine speculations , and conver●ed with them as with matters that did neerly concern it ; and when it had on●e viewed the dimensions of the heavens contemnit domicilii prioris augustias , it was ashamed of the cottage it dwelt in ; nay were it not for these contemplations , non fuerat operae pretium nas●i , it had not been worth while for the soul to have been in the body , and as he goeth on in detrahe ●o● maestimabile bonum , non est vi●a tanti ut sudem aut aestuem . whence come such amazing fears , such dreadful apprehensions , such sinking thoughts of their future condition , in minds that would fain ease themselves by beleiving that death would put a period both to soul and body ? whence on the other side comes such incouraging hopes , such confident expectations , such comfortable prepossessions of their future state in the souls of good men , when their bodies are nearest to the grave , an dubium est habitare deum sub pectore nostro , an caelumque redire animas , coeloque venire . and while the soul is here in its cage it is continually fluttering up and down , and delighteth to look out now at this part , and then at another , to take a view by degrees of the whole universe , as manilius , seneca's contemporary , expresseth ●t , quid mirum noscere mundum , ●i possunt homines quibus est & mun●us in ips●s . to these notions of ●he future state it was , that caesar owed that his opinion of death , that it was better to dye once than to lose his life in continual expectations : being troubled with that unhappiness of men , mentioned in atheneus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. that he had done his work as if it had been his play ; and his play as if it had been his work . 14. aug. cesar consulting the oracle about his successor , received thi● answer ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) an hebrew child hath bid me leave these shrin , which oracle augustus having received , erected an altar with this inscription , ara primogeniti dei , the altar of the first born of god : and when tiberius by pilates letters , qui pr●● conscientia christanus himself heard of the wonderful death of chris● ( at which there was a voice hear● saying , that the great god pa●● is dead , and at the ecclipse it wa● said , that either nature was dead , or the god of n●ture ) and his more wonderful resurrection he would have had him made a god. ( see phlegon . de temp . in orig . cont . celsum . l. 2. fol. 21. pliny l. 2. c. 25. 15. that deity which tiberius owned he feared , securing his head with laurel against the thunderer ; and running to his grave , as ca●igula did afterwards under his ●ed , for fear of a god. that god which the great scipio had at last ●uch a reverence for , that before ●e went about any business into ●he senate he went to prayers in●o the capitol , looking for no good success from the counsells ●nd indeavours of men , without ●he blessing of god , who he ●hought made , and was sure ●overned the world ; and indeed ●here was no man ever went ●eriously about any great matter but at last he was glad to take in the assistance of a god , as numa consult with egeria , zamolcus the thracia● with aegis , lucurgus , solon & min● with iove , mahomet with the angel gabriel , gods messenger , ca●ligula with castor and pol●ux . 16. and as we have made ● clear , that all men have near thei● latter end a sence of religion so plutarch in his book of liv● concludes most of his hero● histories with discourse of relig●●on , how divine doth he treat ● immortality , an● the happiness of a future stat● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. whe● the body lyeth under pale deat● the soul remains carrying upon the image of eternity , for that is t●● only thing that came from the god & must return thither , not with , b● without the body altogether pu● and spiritual , nothing followin● it but vertues , which place it among the heroes and the gods. how rationally doth he discourse of the divine nature , and the being of a god , towards the close of pericles his life ? how seriously doth he bring in fabius maximus that great commander in the emminent danger of the common-wealth , not training his men , but ●●rching in the sybills books , and ●●lling his countrey-men that they ●ere overthrown , not by the ●eakness or rashness of the souldiers , but by their neglect and contempt of the gods , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , beginning his great enterprize for the saving of ●is country bravely , with the ●ervice of the gods ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ●s plutarch goeth on p. 176. not ●esigning to ensnare mens minds with superstition , but to confirm ●heir valour with piety , and to ease their fears with the hope of divine assistance , raising the desponding peoples minds by religion to better hopes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because it was a common principle amongst them , that the gods gave success to vertue , and prudence : upon which fabius advised them , not to fear their enemies , but to worship the gods ; and speakin● of his successes , he hath thes● words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but these you must ascribe t● the goodness of the gods : it wa● the same man , who when he wa● asked what he should do with th● gods of tarentum , answered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let us leave to the tarentines th● gods that are angry with them . how easily doth the same a●●ther dispute of the influence go● hath upon the will of man by ve●●tue , and on the frame of nature b● miracles and prodigies , in coriolanus , camillus , and dion : how gravely doth he assert in marius , that the neglecting of the study of true wisdom will revenge it self , the despisers of it [ as he saith ] not being able to do well in their greatest prosperity , and the lovers of it not doing ill in their lowest adversities . how seriously doth themistocles promise the persian king ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) to honour the ●ing , and to worship the god that ●reserveth all things . how de●outly doth camillus , p. 131. ap●eal to the gods as judges of ●ight , and wrong , confessing ●fter all his great exploits , that ●e owed his greatness , not to his ●wn actions , but the gods favour , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] ●ho was upon all occasions pre●●t with him by many and great ●●nifestations of himself , of which plutarch hath this grave discourse , to believe these manifestations or disbelieve them is a matter of great uncertainty , som● by too easy a faith falling to superstition , and vanity , others by too obstinate an unbelief into ● neglect of the gods , and loosnes● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , wa●●ness , and a mean are best . ho● resolvedly doth cato minor , wh●● he would not yield to caesar , ●● whom the world submitte● choosing rather that caesar shou●● envie his death , than save h●● life ; ) first read over plato discourse of the soul , which w●● found over his beds head , an● then he dispatched himself wi●● assurance of enjoying what h●● read : as empedocles having p●●●●sed a discourse of the etern●● state of souls , threw himself in● aetna , and pliny into ves●vius t●● emblem● if not the real s●at ●hat state . and there was nothing made artaxarxes so afraid of death when the assassines broke ●nto his chamber , as the uncertain●y of his state after he was dead , ●he reason why he wept when he ●ooked upon his vast army to ●onsider that of 300000 men there ●ould not in sixty yeares be two ●en in the land of the living . ●he vanity , indeed and shortness ●● life was so much upon augustus ●●sars spirit , that when he was ●●ying he spoke to his friends ●bout him to clap their ●●nds , intimating to them that ●●s life was only a short stage , and ●● dying a going off from it . of ●is , titus vespasian , the delight of ●ankind , that dismissed from him ●●ne sad , was so sensible , that if ●● remembred at night that he ●●d done no good that day , he ●●ould cry out perdidi●●●ends ●●ends , i have lost a day . and that prince was so sensible of a deity in the government of the world , that when crowns were sent him upon his conquest of ierusalem , he refused them , saying that he did it not himself , but god to shew his wrath upon the child●en of disobedience ( if i ma● so translate pezel . p. 35. ) made u● of him as an instrument and th● rod of his anger . and so serio●● was he and nerva upon the thoughts , that apollonius thyan●us in phylostratus saith , neither ● them was ever seen to smile ● play . and trajan entring upo● his government said , i enter int● this palace in the same temp● that i wish i were of when i g● out of it . these persons no dou● finding the vanity of the wor● as● feelingly as septimus sever● did , who left this testimony of ●● life● i have been all things , and profiteth me nothing . and alexander severus allowed christianity out of love to that one precept , do not that to another which thou wouldst not have done to thy self , a precept , upon consideration of the excellency of it , he had engraven on his plate , and roomes , and proclaimed at the punishment of all malefactors . and indeed religion was so amiable in the eyes of most of the greatest men ●n the world , that charles the ●reat said of it as another em●erour had done before him , that ●e gloried more in being a son of ●he church , then in being an em●erour of rome ; and when an affrican king ready to be bap●●zed in his house , saw twelve christian beggars , and asked ●hose servants they were , was ●ld they were christs , thereupon ●●fused baptism , because the ser●ants of christ were so poor , the emperour replied , that if he went to prayer three times a day as he did he would ●ind such inward excellencies in religion as would recompence all the outward inconveniences that might attend it . dan. heinsius , a master ( as seld●n expresseth it , tam severiorum quam amoeniorum literarum , history-professor at leyden , secretary and bibliothecary of the same university , and appointed notary of the synod of dort , said at last , alas , as to humane learning , i may use solomon's expressions , that which is crooked cannot be made strait . methinks ( saith hensius , and master baxter out of him ) i could bid the world farewel , and immure my self among my books , and look forth no more , ( were it a lawful course ) but shut the doors upon me , and ( as in the lap of eternity ) among those divine souls employ my self with sweet content , and pitty the rich and great ones that know not this happiness . sure then it is a high delight indeed , which in the true lap of eternity is enjoyed ! cardinal mazarine , having made religion wholly subservient to the secular interest , amassed to his own interest and person all ●he treasure and intere●t of eu●ope , and managed the crown of ●rance for several years together ; ●iscoursed one day with a sorbon doctor concerning the immortali●y of the soul , and a mans eternal ●state ; and then wept , repeating ●hat emperours saying , animula ●agula blandula , quae abibis in lo●● ? o my poor soul , whither mil●●hou goe ? immediately calling for ●●s confessor , and requiring him 〈◊〉 deal freely with him , and vow●●g ten hours of the day for devotion , seven for rest , four for repasts , and but three for business : saying one day to the queen-mother , madam , your favours undid me : were i to live again , i would be a capuchin rather then a courtier . cardinal richlie● , after he had given law to all europe many years together , confessed to p. du moulin , that being forced upon many irregularities in his life●time by that which they cal reason of state , he could not tell how to satisfie his conscience for several thing● and therefore had many tempta●tions to doubt and disbeleive 〈◊〉 god , another world , and th● immortality of the soul ; and b● that distrust , to releive his akin● heart : but in vain ; so strong ( h● said ) was the notion of god o● his soul , so clear the impressio● of him upon the frame of th● world , so unanimous the conse●● of mankind , so powerful the convictions of his conscience , that he could not but taste the power of the world to come ; and so live as one that must die , and so die as one that must live for ever . and being asked one day why he was so sad : he answered , monsieur , monsieur , the soul is a serious thing ; it must be either sad here for moment , or be sad for ever . sir christopher hatton , a little before his death , advised his relations to be serious in the search after the will of god in the holy word : for ( said he ) it is deservedly accounted a piece of excellent knowledge , to understand the law of the land , and the customs of a mans country ; how much more to know the statutes of heaven , and the laws of eternity , those immutable and eternal laws of justice and righteousness ! to know the will and pleasure of the great monarch and universal king of the world ! i have seen an end of all perfection ; bu● thy commandments , o god , are exceeding broad . whatever other knowledge a man may be endued withal , could he by a vast and imperious mind● and a heart as large as the san● upon the sea-shoar , command ●l● the knowledge of art and nature● of words and things ; could h● attain a mastery in all languages and sound the depth of all art and sciences ; could he discours● the interest of all states , the intrigues of all courts , the rea●son of all civil laws and constitu●tions , and give an account of a● histories ; and yet not know t●● author of his being , and the pr●●server of his life , his soveraig● and his judge ; his surest refug● in trouble ; his best friend , 〈◊〉 worst enemy ; the support of h●● life , and the hope of his death ; his future happiness , and his portion for ever ; he doth but sapienter descendere in infernum , with a great deal of wisdom go down to hell. francis iunius , * a gentile and an ingenious person , who hath written his own life , as he was reading tully de legibus , fell into a perswasion nihil curare deum , nec sui , nec alieni ; till in a tumult in lyons , the the lord wonderfully delivered him from imminent death , so that he was compelled to acknowledg a divine providence therein : and his father hearing the dangerous ways that his son was mis-led into , sent for him home , where he carefully and holily instructed him , and caused him to read over the new testament ; of which himself writ thus : novum testamentumaperio , ex . hibet se mihi adspicienti primo augustissimum illud caput , in principio erat verbum , &c. when i opened the new testament , i first lighted upon iohn's first chapter , in th● beginning was the word , &c. 〈◊〉 read part of the chapter , and wa● suddenly convinced that the divinity of the argument , and th● majesty and authority of th● writing , did exceedingly exce● all the eloquence of human● writings : my body trembled , m● mind was astonished , and was s● affected all that day , that i kne● not where and what i was . th● wast mindful of me , o my god , a●●cording to the multitude of t●● mercies ; and calledst home thy lost sheep into thy fold . and as iustin martyr of old , so he of late professed , that the power of godliness in a plain simple christian wrought so upon him , that he could not but take up a strict and a serious life . the earl of leicester , in queen elizabeths days , though allowing himself in some things very inconsistent with religion , came at ●ast to this resolution ; that man differed not from beasts so much ●n reason , as in religion : and that religion was the highest reason ; nothing being more rational , than ●or the supream truth to be be●ieved , the highest good to be em●raced , the first cause and almighty maker of all things to be ●wned and feared ; and for those who were made by god , and live ●holly upon him , to improve al for ●im , & live wholly to him : agree●ble to the apostle , give up your souls and bodies unto him , whieh is your reasonable service . galeacius caracciolus , marques● of vico , a noble personage of ● great estate , powerful relations● both in the emperours● and in the popes court the latter of which wa● his near relation ; notwithstanding the grea● overtures of his master , pathetick lette● of his uncle , bitte● cryes and tears of hi● parents , his wife and childre● the loss both of his honou● and estate , forsook his country and all that was dear to him , t● come to geneva , and embrace● reproached , despised and perse●cuted truth , with moses , to who● he is compared , choosing ●ather ● suffer afflicti●n with the people 〈◊〉 god , than to enjoy the pleasur● of sin for a s●as●n ; esteeming th● reproach of christ , greater riches than the treasures of the world , because he had a respect to the recompence of reward , and endured as seeing him who is invisibe : where he used to say , that he would not look upon himself as worthy to see the face of god , if he prefered not one hours communion with christ , before all the riches , and pleasures of the world . — ( saith a great man speaking of this marquess ) non celandum est hominem primariâ familiâ natum , honore & opibus florentem , nobilissimâ & castissimâ ●uxore , numerosa prole , domestica quiete & concordia totoque vitae statu beatum , ultro ut in christi castra migraret patria cessisse : ●ditionem fertilem , & am●nam lautum patrimonium , commoda● non minus , quam voluptuosam habitationem neglexisse splendorem domesticum , patre , conjuge , liberis , cognatis ex affinibus sese privasse , &c. galen , ( who should have been mentioned before ) in his excellent book de usu partium , which gassendus supposeth he writ with a kind of enthusiasm upon him ( adeo totum opus videtur conscriptum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ) and so that [ to use the words of a learned man ] all those seventeen books of his upon that subject , are a kind of 119● psalm in phylosophy , or a perpetual hymn upon the praise of the great creator , a just commentary upon those words of the psalmist● psal. 139. 14. i am fearfully , an● wonderfully made : marvellous ar● thy works , and that my soul knoweth right well . i say , galen observing the beautiful and useful contexture o● mans body , which lactantius calls commentum mirabile , could not choose but break out into the praise of him that made it , handling this argument for the divine providence & wisdom , in ordering the several parts of animals , and adapting them to their several uses against epicurus then , with as much zeal & exactness as any christian can do now against atheists ; so that , that whole book contains in it a most full and pregnant demonstration of a deity , which every man carryeth about him , in the ●rame of his body , on which ac●ount men need not goe out of ●hemselves to find proof of a deity , ●hether they consider their minds ●r their bodys , those domesticos ●stes , of which all men that have ●●nsidered them , have said as heraclitus said in another case , etiam hû dii sunt . this instance makes good a● learned mans observation , that however men may for a time offer violence to their reason , and conscience , subduing their understanding to their wills and appetites ; yet when these facultie● get but a little liberty to examine themselves , or view the world ; or are alarumed with thunder , earth●quake , or violent sickness , the● feel a sense of a deity brough● back upon them , with greate● force and power than before the● shook it off with . these and som● other considerations of this natu●● wrought upon funcius the learne● chronologer , that reflecting upo● his deserting the calling of a d●●vine to advance to the honour 〈◊〉 a privi-counsellor , he left th● warning to posterity . disce mei exemplo mandato m● nere fungi , & fuge ceu pestem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which you may understand by the admonition , iustus ionas , son of a divine of that name , bequeathed next year to all that came after him : quid juvat inn●meros scire atque evolvere casus , si facienda fugis , si fugienda facis . 9. sir philip sidney ( a subject indeed of england , but they say chosen king of poland , whom the queen of england called her philip , the prince of orange his master , whose friendship the lord brooks was so proud of , that he would have it to be part of his epitaph , here lyeth sir philip sid●eys friend ; whose death was la●ented in verse by the then ●ings of france , and scotland , and ●he two universities of england , ●epented so much at his death , of ●hat innocent vanity of his life , his ●rcadia , that to prevent the unlawful kindling of heats in others , he would have committed it to the flames himself ; and left this farewel among his friends , love my memory , cherish my friends , their faith to me may assure you that they are honest , but above all , govern your will and affections by the will and word of your creator ; in me behold the end of this world and all its vanities . 10. the late famous frenc● philosopher , de cartes ( who shoul● have been thought on sooner ) though no atheist , because s● zealously asserting the existenc● of god , and the immortality o● the soul , yet because he is muc● in vogue with men atheisticall disposed , as if his hypothe●●● ascribing so much to the power o● matter , served theirs that thin● there is nothing left to do for th● providence of a god ; and as he thought he could clear up the account of the worlds beginning without a god ; is a great evidence of the power of religion , when after his long * discourse of the power and notion of matter , this great improver , and discoverer of the mechanical power of matter doth ingeniously confess the necessity , not only of gods giving motion in order to the orgine of ●he universe but of his conserving motion in it , for the uphold●ng of it : considero materiam ( they are his own words in his ●nswer to the third letter of h. m. p. 104 ) sibi libere permissam , & nullum aliunde impulsum susci●ientem , ut plane quiescentem , illa autem impellitur a deo , tantunde● motus sive translationis in ea co●●servante quantuw ab initio posui●● and therefore it s no wonder tha● it is reported of one of the greates● unbelievers now among us ; tha● he trembleth at the thought o● death , because though in an h●●mour , he speaks strangely 〈◊〉 god , yet in his study , a●● thoughts , he cannot but tremb●● before him ; and whatever his pe●●vishness hath spoken of the ete●●● spirit , his phylosophy owns , a●● fears him , without whom he m●● wrangle , but he cannot sleep ; ye●● he that talketh so peremptory ● of the great god in public● looketh not so in private : the● may be some atheists in comp●pany , but there is none alone ; a●certainly he would not be so ● fraid in the night to put out t●● light on the beds head , but that confesseth it impossible to ext●●guish the candle of the lord in his bosome , for we may say of those that are commonly called athiests , as plato [ de rep . l. 9. ] doth of ty●ants [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] &c. if any ●erson could but see ●hroughly into their souls , he should find ●hem all their lives ●ull of fear , grief and torments ; ●ectus inust●e deformant maculae ●it●isque inolevit imago . and i do not wonder at it since ●trabo reckoneth this among the ●pophthegms of the indians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , there are judgements in ●he invisible state , and that the ●rachmans esteemed ●his life , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●ut the state of a new ●orn infant , and death ●as a new birth , to a ●etter and a more ●●essed life to them ●●at followed wisdom ; whereof the gaules , and the brittains were in c●esars time so confident , that he saith , [ 1 de bel . gal. ] that the reason why they fought so obstinately was because they were taught by the druids not to fea● death , because they knew it wa● but passage to a better life , th● soul in their opinion not perishing● but passing from one to another ● which lucan hath expressed in hi● ranting way , thus longae , canitis● cognita , vitae mors media est , cer●● populi quos despicitarctos faelices er●rore suo , quos illetimorum maxim● haud urget lethi metus , inde ru●● di , in ferrum , mens prona viri●● animoeque capaces mortis , & ig●●vum est rediturae parcere vitae . gregentius arch-bishop of t●●phra , in the kingdom of the ho●●rites , in the empire of aethiopi● many hundred years agoe , up● the request of the godly king that place , undertook a disputa●●●on with the jews about the truth of christian religion , ( the dispu●ation is at large printed out of an ●ncient m. s. procured by abbat noall , his christian majesties envoy to constantinople , and the east : in the first volume of the bibliotheca patrum , p. 194. pub●ished at paris , 1624. ) lent being over , and the jews ●omming to give an account of ●hemselves before the king , and ●ll the nobility of the kingdom . ●oly gregentius the arch-bishop ●ndertook for the christians , and ●erbanus a learned man in the ●ewish laws and prophets under●ook for the jews in a solemn ●isputation before the most ●●lemn assembly in the world , ●●veral dayes until herbanus be●●●g astonished to hear so many pla●●s of the law and prophets al●●dged for christ , was so ingeni●s as to confess , that since mos●s came from god , the iews should hear him ; and since christ came from god the christians should hear him , and to offer , that if chris● were come already as he believed he was to come in person , and end the controversie with mankind an offer which all the jews asse●●ted to , with a loud voyce to god● the king and the archbishop say●ing , shew us christ , and we wi●● believe in him , whereupon th● archbishop leaving the assembl● went aside to pray , and as th● king and the assembly said ame● to the close of his prayers , ther w● an earthquake about them ; an● in the east , the heaven opene with a great brightness abo●● them , from whence the lo●● jesus appears in glory befo●● them : and after each side wa● little recovered of its extasies , t● the one of joy , the other of fe● bespeaks them thus , with a io● voyce upon the prayer of the archbishop and the faithful ; i ●ppear before your eyes , who was ●●●cifyed by your fathers ; at ●hich voyce the astonished jews ●ere struck blind , and upon en●●uiry , finding that the christians ●ere not so , herbanus being led ●the archbishop , desired that he ●ould pray christ to open their ●●es , as he had shut them , and ●●ey would believe when they 〈◊〉 that he could do good as well ●evil ; adding that if he did 〈◊〉 , he should answer it in the 〈◊〉 of judgement . the archbishop answered , that ●●on condition they would be ●●ptized , they should receive ●●eir sight : what if we should baptized and continue blind 〈◊〉 herbanus ; let one of you be ●●ptized , answered the arch●●●hop ; they consented , and the man no sooner had his head sprinkled , but he had his eyes opened , and cryed out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , christ is true god , and i believe in him , whereupon all the rest were christened , to the number of 505000. men● moses appearing likewise to herbanus , for whom the king stood who made him a senator , in ● vision , submitting himself 〈◊〉 christ , in whose religion th●● whole country was instructed becomming as strict christian● ( after many days praying for pa●●don ) as they had been obstinat● jews . sophronius bishop of ierusale● delivereth the fo●●lowing history , as most certain and i●●fallible truth to p●●sterity . that leontius apiamens● a most faithful and religious man that lived many years at cyrene , assured them that synesius ( who of a philosopher became a bishop ) found at cyrene one evagrius a philosopher , who had been his old acquaintance , fellow-student , and intimate friend , but ●n obstinate heathen , with whom ●ynesius was earnest , but in vain , to become a christian , following with arguments for christian reli●ion so close , that the heathen , ●hough he persisted a great while ●n discourses to this purpose ; that to him it seemed but a meer fable and deceit , that the christian religion teacheth men , that this world shall have an end , and that all men shall rise again in these bodies , and their flesh be made immortal , and incorruptible , and that they shall so live for ever , and shall receive the reward of all that they have done in the body ; and that he that hath pitty on the poor , lendeth to the lord , and he that giveth to the poor and needy shall have treasure in heaven , and shall receive an hundred fold from christ , together with eternal life . yet being convinced by synesi●● his close arguments , that they wer● certain truths he and his famil● was baptized , and not long afte● brought synesius three hundre● pounds in gold , to be distribute among the poor , upon conditio● he would give him a bill under h●● hand that christ should repay hi● in another world , which he did not long after , evagrius being ne● death , ordered his sons ●● his burial to put synesius his b● in his hand ; they did so , and t●● third day after , the philosoph● seemed to appear to synesius the night , and say unto him [ co●● to my sepulchre where i lye , and take thy bill , for i have received the debt , and am satisfyed : which for thy assurance i have written with my own hand ] whereat the bishop informed his sons what he had seen , when he knew not what they had done , who going with him to the grave , found this bill ●n the dead mans hand , thus sub●cribed [ ego evagrius philosophus &c. i. e. i evagrius the philoso●her , to the most holy lord bishop ●ynesius greeting : i have received ●he debt which in this paper is written with thy hand , i am satis●yed , & have no action against thee or the gold which i gave thee , ●nd by thee to christ our saviour ] ●hey that saw the thing admired , ●●d glorified god that gave such ●onderful evidences of his pro●ises to his servants : and saith ●●ontius , this bill subscribed thus 〈◊〉 philosopher is kept at cyrene most carefully in the church to this day , to be seen of as many as desire it , though ( to use master baxters words , who recites this very passage before his book of crucifying the world ) we have a sure word of promise sufficient for us to build our hopes on ; yet i thought not it wholly improfitable , to cite this one history● from so credible antiquity , that the works of god may be had i● remembrance . king charles the firs● had that sense of reli●gion upon his spirit , 〈◊〉 that the one act of passing the 〈◊〉 for the earl of strafford's deat● and the other to the prejudice of the churches of england and scotland , troubled him as long as he lived , and brought him not only to vow as he did before the most reverend father in god g. lord archbishop of canterbur● , to do penance for them ; but also to a resolution never to allow the least thing , though it was but the little assemblies catechism , against his conscience . and when it was ●old him his death was resolved ●on , he said , i have done what i ●ould to save my life , without losing ●y soul , and sinning against my ●onscience . gods will be done . sir walter rawleigh , ●t the meeting usually ●eld with the virtuosi in the tower , discoursing of happiness , urged , that it was not only a freedom from diseases and pains of the body , but from anxiety and vexation of spirit ; not only ●o enjoy the pleasures of sense , but peace of conscience , and inward tranquility ; to be so , not for 〈◊〉 little while , but as long as may be and , if it be possible , for ever● and this happiness , so suitable f●● the immortality of our souls , an● the eternal state we must live i● is only to be met with in reli●gion . master howard , afterwards th● learned earl of northampton , b●●ing troubled with atheistical sug●gestions , put them all off this wa● viz. if i could give any accou●● how my self , or any thing else , h● a being without god ; how the● came so uniform and so constan● cansent of mankind , of all ag●● tempers and educations , ( otherwi●● differing so much in their apprehensions ) about the being of god , the immortality of the soul , and religion ; in which they could not likely either deceive so many , or being so many , could not be deceived ; i could be an atheist . and when it was urged that religion was a state policy to keep men in awe ; ●he replied , that he would believe ●t , but that the greatest politici●●s have sooner or later felt the ●ower of religion in the grievous ashes of their consciences , and dreadfulness of their apprehension ●bout that state wherein they must live for ever . bishop vsher , that most learned ●nd knowing prelate , after his in●efatigable pains as a christian , a●●cholar , a prelate , and a preacher●●●ent out of the world with this ●rayer , lord , forgive me my sins ●f omission ; and desired to die as master perkins did , imploring the mercy and favour of god. sir iohn mason , privy councellor to king henry the eighth , and king edward the sixth , whom some make secretary of state , setting him a little too high ; others master of the requests● placing him as much too low , upon his death-bed called for hi● clerk and steward , and delivered himself to them to this purpose : ● have seen five princes , and bee● privy-councellor to four ; i have seen the most remarkable ob●servables in forreign parts , an● been present at most state-tran●●actions for thirty years together and i have learned this after 〈◊〉 many years experience , that se●●ousness is the greatest wisdo● temperance the best physick , ● good conscience is the best 〈◊〉 state ; and were i to live again , would change the court for cloyster , my privy cousellers bustles for an hermits retirement , and the whole life i lived in the palace , for one hours enjoyment of god in the chappel : all things else forsake me , besides my god , my duty , and my prayer . sir henry wotton , after his many years study , with great proficiency and applause at the university ; his neer relation to the great favorite robert earl of essex , his ●ntimacy with the duke of tus●any , and iames the sixth king of scotland , his embassies to holland , germany , and venice ; desired to re●ire , with this motto , tandem didi●it animas sapientiores fieri quiescendo ; being very ambitious of of the provostship of eaton , that ●e might there enjoy his beloved study and devotion , saying often , ●hat the day he put his surplice on , was the happiest day of his ●ife : that being the utmost happiness a man could attain to ( he said ) to be at leisure to be , and to do good ; never reflecting on his former years , but with tears he would say , how much time have i to repent of ! and how little to do i● in ! charles the fifth , emperour of germany , king of spain , and lor● of the netherlands , after three and twenty pitcht fields , six triumphs , four kingdom● won , and eight principalities added to hi● dominions , fourtee● wars managed , resigned all these , retired to his devotion in a mo●nastery , had his ow● funeral celebrated be●fore his face ; and left this testimony of christian religion , that the sincere profession of it had in it sweets and joys that courts were strangers to . sir francis walsingham , toward the latter end of his life grew very melancholy , and writ to the lord chancellor burleigh to this purpose : we have lived enough to our countrey , to our fortunes , and to our soveraign : it is high time we began to live to our selves , and to our god. in the multitude of affairs that passed thorow our hands , there must be some miscarriages , for which a whole kingdom cannot make our peace . whereupon some court-humo●i●ts being sent to divert sir fran●is , ah , said he , while we laugh , all ●hings are serious round about us : god is serious , when he preserveth ●s , and hath patience towards us ; christ is serious , when he di●th for us ; the holy ghost is serious , when he striveth with us ; the holy scripture is serious , when it is read before us ; sacraments are serious , when they are administerd to us ; the whole creation is serious , in serving god and us : they are serious in hell and heaven ; and shall a man who hath one foot in his grav● jest and laugh ? don lewis de haro , after he had lived a great while the grand favourite and states man of spain , but with too little regard of religion , growing melancholy , was taken up by a wit of spain for being priest-ridden , and troubling his head with those notions of the immortality of the soul , and the state of the other world ; he answered him with tertullian'● words , quaedam & natura not● sunt , ut mortalitas animoe pene● plures , ut deus noster penes omnes● vtar ergo & sententia platoni● alicujus pronunciantis , omnis anima est immortalis . vtar & conscientia populi contestantis deum deorum . vtar & reliquis communibus sensibus , qui deum judicem praedicant [ deus videt ] & deo commendo , at cum aiunt [ mortuum quod mortuum ] & [ vive dum vivis ] & post mortem omnia finiun●ur , etiam i●sa tunc meminero & cor vulgi cinerem à deo deputatum , & ipsam sapientian seculi stultiti●m pronunciatam . tunc si & haereticus ad vulgi vitia , vel seculi ingenia confugerit , discede dicam , ab ethnico , haereti●e . philip the third of spain lying on his death bed the last of march. 1621. sent thrice at midnight for florentius his confessor and court-preacher , who with the provincial of castile discoursed to ●im of approaching death , ex●orting him to submit to gods ●ill so gravely that majesty its self could not choose but weep● and after some intermission from his tears , and thanks for his wholesome admonition , the king spake to him , thus , do you not remember that in your sermon on ash-wednesday , you said that one of your auditors might dye that lent that toucheth me , and loe now my fatal hour is at hand ; but shall i obtain eternal felicity ? at which words great grief and trouble of mind seising the poor prince , he said to the confessor , you have not hit upon the right way of healing , is there no other remedy ; which words when the confessor understood of his body , the king subjoyne● ah! ah! i am not sollicitious o● my body , and my temporary disease , but of my soul ; and the confessor sadly answered , i have done what i could , i must commit the rest to gods providence . upon this occasion florentius discourseth at large of gods mercy , remembring his majesty what he had done for the honour and worship of that god : to which the king replied , ah , how happy were i , had i spent these twenty three years that i held my kingdom in a retirement ; and the confessor rejoyned , that it would be very acceptable to god , if he would lay his kingdom , his majesty , his life , and his salvation at the feet of his crucified saviour jesus christ , and submit himself ●o his will : willingly , willingly , ●aid the heart-sick king , will i do ●his , and from this moment , do i ●ay all that god gave me , my do●inions , power and my life at ●he feet of jesus christ my savi●ur , who was crucified for me , ●hose image he then kissed with ●ingular affection , sayi●g , moreover to florentius ( and it was some of the last words he spake ) now really you have suggested to me very great comfort . count g●ndamar , was as great a wit and states-man as ever europe knew , and took as much liberty in point of religion ; till declining in years , he would say , as they say of anselm , i fear nothing in the world more then sin : often professing , that if he saw corporally the horrour of sin on the one hand , and the pains of hell on the other , and must necessarily be plunged into the one , he would chuse hell rather than sin ; yea● that what liberty soever he ha● taken , he had rather be torn in pieces by wild horses , than wittingly and willingly commit an● sin. should we now turn over the lives of the fathers , and the saints in all ages , we shall find that they had so much comfort from religion since they professed it , [ for he that believeth hath the witness in himself ] that they can joyn with saint polycarp . who when perswaded to swear by the ●ortune of caesar , and blaspheme or renounce his saviour , said , fourscore and six years have i served christ ; i have found him 〈◊〉 good master , neither hath he ever offended me in any thing : i have lived by him , i will live to him . salm●sius , that excellent french scholar , whom the learned men of his time never mention without su●h expressions as these , vir nunquam sat is laudatus , nec temere sine laude nominandus , gu● . riv. pref. ad vindic. evang. ●otius reipub. literariae decus , went out of this world with these words in his mouth , oh i have lost a world of time ! time , that most precious thing in the world , whereof had i but one year longer , it should be spent in davids psalms , and paul's epistles : oh sirs ! ( said he to those about him ) mind the world less , and god more ; all the learning in the world without piety , and the true fear of god , is nothing ●●rth : the fear of the lord , that is ●●sdom ; and to depart from evil , that is vnderstanding . grotius , the greatest schola● that this age boasted of after so many embassies well performed abroad , and as many transaction● well managed at home ; after a● exact survey of all the hebrew , greek and latine learning ; afte● so many elaborat● discourses in divinity , and other part● of learning ; concluded his life wit● ●his protestation , that he would give all his learning and honour ●or the plain integrity and harm●ess innocence of iean vrick , who was a devout poor man , that spent ●ight hours of his time in prayer , ●●ght in labour , and but eight in ●leep , and other necessaries : and ●his complaint to another that ad●●red his astonishing industry ; ah! vitam perdidi , operose nihil agendo ! and this direction to a third , that desired him in his great wisdom and learning , in brief to shew him what to do , vi be serious . the earl of strafford , o trust not i● man that shall die , nor in the son of ma● that shall be made a● grass . there is no confidence in princes : the onl● thing that stands by a man , is the blood of christ , and the testimony of a good conscience . doctor donne , a person of a great parts and spirit as any thi● nation ever beheld , being upo● his death-bed taking his solem● farewel of his most considerabl● friends , lef this with them : i re●pent of all my life , but that part 〈◊〉 it i spent in communion with go● and doing good . that person in dying hour shall wish hi●self not man , that hath not been a good ch●●stian . sir spencer compton , brother to ●he right honourable the earl of northampton , calling to him such reverend persons as bishop mor●ey , and doctor earles , when he was on his death-bed at bruges , he ●aised himself upon his pillow , ●nd held out his arms as if he were to embrace one , saying , o my ●esus ! intimating the comforts ●hat then flowed in from the holy ●esus into his soul. after which ●oly ecstasie , composing himself ●o a calm and serious discourse , ●e said to the standers by , o be ●ood ; o keep close to the principles ●f christian religion ; for that ●ill bring peace at the l●st . edward peito esqire , ●fter he had told his ●hysitians that god had ●ent him his summons , it ●as his expression , tha● al the sins of his former life did even kick him in the face ; and that if we do well , now he saw the evil attendiug well-doing was short , but th● good eternal ; if we do ill , th● pleasures of doing ill pass away and the pain remaineth ; his chie● charge about his children , bein● that they should have a religio●● education , that they might hav● god for their portion , as well 〈◊〉 his estate . an excellent person havi●● writ exquisitely for christian r●●ligion , hath this discourse of t●● nature of it , viz. doth now th● conquest of passions , forgiving 〈◊〉 injuries , doing good , self-deni●● humility , patience under crosse which are the real expressions 〈◊〉 piety , speak nothing more no●● and generous then a luxurio●● malicious , proud , and impati●● spirit ? is there nothing more b●● coming and agreeable to the so● of man in exemplary piety , and a holy well-ordered conversation , then in the lightness and vanity ( not to ●ay rudeness and debau●hery ) of those whom the world accounts the greatest gallants ? is there nothing more graceful and pleasing in the sweetness , ●●andour , and ingenuity of a truly christian temper and disposition , ●hen in the revengeful , implacable spirit of such , whose honour lives ●nd is fed by the blood of their ●nemies ? is it not more truly ho●ourable and glorious , to serve ●hat god who commandeth the world , then to be a slave to those ●assions and lusts which put men ●pon contiuual hard service , and ●orment them for it when they ●ave done it ? were there no●hing else to commend religion ●o the minds of men , besides that ●ranquillity and calmness of spirit , ●hat serene and peaceable temper which follows a good conscience , wheresoever it dwells , it were enough to make men welcome that guest which brings such good entertainment with it . whereas the amazements , horrours and anxieties of mind , which at one time or other haunt such who prostitute their consciences to a violation of the laws of god , an● the rules of rectified reason , ma● be enough to perswade any rational person , that impiety is th● greatest folly , and irreligion mad●ness . sir thomas smith , after he ha● many years served queen eliz●beth as secretary of state , an● done many good services to th● kingdom , particularly to the se●ling of the corn-rate for the u●●●versities , dis●harged all affairs a● attendants a quarter of a year b●●fore he dyed , sent to his singul● good friends , the bishops of wi●chester and worc. intreating them to draw him out of the word of god the plainest and exactest way 〈◊〉 making his peace with god , and living godly in this present world ; ●dding , that it was great pitty men knew not to what end they were born into this world , until they were ready to go out of 〈◊〉 . my lord bacon would say , towards the ●●tter end of his life , ●hat a little smattering ●● philosophy would ●●ad a man to atheism , ●●t a through insight ●●to it will lead a man ●●ck again to a first ●●use ; and that the first ●●inciple of right rea●●n , is religion ; in reference to which , it was the wisest way to live strictly and severely : for i● the opinion of another world be not true , yet the ●weet●st life in this world is piety , vertue and honesty ; if it be , there are none so miserable as the loose , the carnal and profane persons , who lived a dishonourable and a bas● life in this world , and were lik● to fall to a most wofull state in th● next . prince henry's l●● words . o christ , th● art my redeemer , an● i know that thou h●● redeemed me : i who● depend upon thy p●●●vidence and merc●● from the very bott●● of my heart i comme my soul into thy ha●● a person of qua● waiti●g on the prince in his sickness , who had been his constant companion at tennis , and asking ●im , how he did , was answered , ●h tom ! i in vain wish for that time , i last with thee and others , in ●ain recr●ation . now my soul be glad , for at ●l the parts of this prison the ●ord hath set his aid to loose ●●ee ; head , feet , milt and liver ●re failing : arise therefore , and ●ake off thy fetters , mount from ●●y body , and go thy way . the earl of arundel , ●●ing on his death●●d , said , my flesh and 〈◊〉 heart faileth ; and 〈◊〉 ghostly father ad●●d the next words , ●●at● god was the strength of his ●●rt , and his portion for ever ; 〈◊〉 would never fail him : he an●●ering , ●ll the world ●ath failed● 〈◊〉 will ●ever failu●e . master seldon , who had comprehended all the learning and knowledge that is either among the jews , heathens ; nor christians ; & suspected by many of too little a regard to religion : one after●noon before he dye● sent for bishop vsher and doctor langbar●● and discoursed to the● to this purpose : t●●● he had surveyed mo●● part of the learn●●● that was among the 〈◊〉 of men ; that he 〈◊〉 his study full o● boo● and papers of most subjects in 〈◊〉 world ; yet that at that time ● could not recollect any passa●● o●● of those infinite books a●● manuscripts he was master wherein he could rest his so●● save of the holy scriptures ; wherein the most remarkable passage that lay most upon his spirit , was tit. 2. 11 , 12 , 13 , 14 , 15. for the grace of god that bringeth salvation , hath appeared to all men ; teaching us , that de●●ing ungodliness and worldly lust , ●e should live soberly , and righte●●sly and godly , in this present ●orld ; looking for that blessed ●●pe , and glorious appearing of the ●reat god , and our saviour iesus ●hrist ; who gave himself for us , ●●at he might redeem us from all ●●iquity , and purifie unto himself ●peculiar people , zealous of good ●orks : these things speak , and ●xhort and rebuke with all autho●●ty . sir thomas coventry , once hear●●g some gallants jesting with ●eligion , said , that there was no ●reater argument of a foolish and ●●considerate person , than profanely to droll at religion . it 's a sign he hath no regard of himself , and that he is not touched with a sense of his own interest , who playeth with life and death , and makes nothing of his soul. to examine severely , and debate seriously the principles of religion , is a thing worthy of a wise man : whoso●●ver turn● religion into railler●● and abuseth it with two or three ●old jests , rendreth not religio● but himself ridiculous , in the opinion of all considerate men , ●ecause he sports with his o●●●●fe , for a good man saith , if the principles of religion were doubtful , yet they concern us 〈◊〉 neerly , that we ought to be serious in the examination o● them . i shall never forget a traditio● of the jews related by masi●● upon ioshua , viz. that noah i●●he universal deluge , instead o● gold , silver , and all sorts of treasure carryed the bones of adam into the ark , and distributing them among his sons , said , take ●hildren , behold the most pre●ious inheritance your father ●an leave you ; you shall share ●ands and seas of god shall ap●oint , but suffer not your selves to ●e intangled in these vanities , my ●hildren all glideth away here ●elow , and there is nothing which ●ernally subsisteth ; learn this ●esson from these dumb doctors , ●he reliques of your grandfather , ●hich will serve you for a refuge ●n your adversities , a bridle in ●our prosperity , and a mirrour at ●ll times ; provide for your souls . ●he opinion of whose immortali●y you will find got every where , ●here you sind men , so true is that ●f plotinus , that never was there a man of understanding that strove not for the immortality of the soul , animam inde venire unde rerum omnium authorem parentem , spiritum ducimus . quint. that which we call death being in max. tyrius , but the beginning of immortality : therefore philostratus mentioneth a young man much troubled about the state of souls in the other life , to whom apollonius appeared , assuring him [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] that it was immortal , and bidding him not be troubled at it , since it was the divine providence it should be so : nay , phlegon a heathen hath written of a maid in trayls of phrygia , philenion by name , who burned both with lust and a feavour to death , appeared to her father and mother , to tell them if they took not that course of life the gods designed men for , and which they are to blame they did not instruct her in , they would find another state they little thought of where there was grief , and no re●medy : and he addeth moreover that he sent this history , whereof he was an eye witness , by a particular messenger to the emperour adrian . curopalates relateth how the excellent painter methodius , drawing the last day heaven black , the earth on fire , the sea in bloud , the throne of god environed with angels in the clouds , wrought upon bogoris the barbarous king of bulgaria , so as that in a short ●ime he yielded himself to god by a happy conversion , for he dreaming on the whole proceedings of that day , among other things saw the sins he had made so light of , bespeaking him thus : i am the pleasure thou hast obeyed , i am the ambition whose slave thou wast , i am the avarice which was the aim of all thy actions ; behold so many sins , which are thy children , thou begatst them , thou ●ovedst them so much as to prefer them before thy saviour . these con●iderations made weeping heraclitus wipe his eyes , and look cheerfully , saying , that his eyes were never dry till he had settled his thoughts about his eternal state , and had a dry soul , not steeped in lust , capable of the notions of immortality , the only support of bellisarius , when having been the thunderbolt of war , made the east , west and south to tremble , the mighty powers of the earth crawling in dust before him ; he that drew the whole world in throngs after him was forsaken , and walked through the streets of constantinople with two or three servants , as a man that had out-lived his funerals , to serve as a spectacle of pity , at last loosing his eyes , and crying in the streets dateabolum bellisario . this example , and others , of the sad uncertainty of humane affairs , and the necessity of yielding to religious thoughts , sooner or later , made charlemain at the coronation of his son , utter these serious words ; my dear son , it is to day that i die in the empires of the world , and that heaven makes me born again in your person , if you will raign happy , fear god , who is the force of empires , and soveraign father of all dominions , keep his commandements , and cause them to be observed with unviolable fidelity , serve first of all for an example to all the world , a●d lead before god and man a life irreproachable . what steph. gardiner said of justification by faith , a branch of our religion , is true of all of it , viz. that though it be not looked upon as a good breakfast for men to live up to in the heat of their youth , yet is it a good supper for men to live upon in their reduced years . the persian messenger in aeschiles the tragedian , could not but observe the worth of piety , in time of extremity : when the grecian forces hotly pursued us [ said he ] and we must venture over the great wat●r strymon , frozen then , but beginning to thaw , when a hundred to one we had all dyed for it , with mine eyes i saw many of those gallants , whom i heard before so boldly maintain there was no god , every one upon their knees , with eyes and hands lifted up , begging hard for help and mercy , and entreating that the ice might hold till they got over . those gallants [ saith a good man in the application of this story ] who now proscribe godliness out of their hearts and houses [ as if it were only an humour taken up by some precise person ] and galba like , scorn at them who fe●r and think of death , when they themselves come to enter the lists with the king of terrors , and perceive in earnest , that away they must into another world , and be saved or tormented in flames for ever , as they have walked after the flesh , or after the spirit , here without question they will say as dying theophilus did of devout arsenius , thou art blessed o arsenius , who hadst alwayes this hour before thine eyes ; or as the young gallant , that visited st. ambrose lying on his death bed , and said to his comrade , o ●hat i might live with thee , and dye with saint ambrose : and it is observed among the papists , that many cardinals , and other gre●t ●nes , who would think their ●owle , and religious habit ill ●●came them in their health , yet ●●e very ambitious to dye , and be ●uried in them , as commonly they ●re . they who live wickedly and loosly , yet like a religious habit very well , when they goe into another world . cardinal woolsey , one of the greatest ministers of state that ever was , who gave law for many years to england , and for some to all europe , poured forth his soul in those sad words [ a sufficient argument that politicians know nothing of that secret whispered up and down , that religion is a meer court-cheat , an arcanum imperij , a secret of government ] had i been as diligent to serve my god , as i have been to please my king , he would not have forsaken me now in my gray haires . it s an observation common and useful , that as there is no ma● of quality hardly goeth out of th● world now , without the instructi●on , prayers , and ministry of a chap●lain ; however they have lived i● it owning the comforts of religion● though they disowned the practise of it . so there is no king or states-man , from the beginning of our history to h. 8. times , that left not legacies more or less to pray for his soul , though it might be said of some of them , as the tart historian saith , they never prayed heartily for it themselves ; ●hose masses that they laughed at , ●hen living , they craved and ●ayed dearly for , when dying . about the year 1548. francis ●pira saith this of himself , i was ●xcessively covetous of moneys , ●nd accordingly i applied my self 〈◊〉 get by injustice , corrupting ●●dgement , deceit , ●●●enting tricks to ●lude justice ; good ●●ses i either de●●●ded deceitfully , or sold them 〈◊〉 the adversaries per●idiously : 〈◊〉 causes i maintained with all my ●●●ht , i willingly opposed the known truth and trust committed to me , i either betrayed or preverted . and for the inordinate love of the things of this world , i wofully wounded my conscience by an infamous abjuration of the blessed truth , which i formerly professed upon the serious consideration of what i had done in cold bloud , acknowledging my self utterly undone , and for ever : this poor man became a spectacle of such spiritual misery , and woe to the whole world , that there is not any thing left unto the memory of man , more remarkable , his spirit suddenly smitten with the dreadfu● sense of divine wrath for his a●postacy , and split in pieces , as i● were by so grievous a bruise , fainted fearfully , failed him quite , and fell a sunder in his breast like drop● of water , hear some ruful expressions of his desperate state from his own mouth . o that i were gone from hence , that some body would let out this weary soul ! i tell you ●here was never such a monster as i am ; never was man alive , a spectacle of such exceeding misery ; i now feel gods heavy wrath , that burneth like the torments of hell within me , and afflicts my soul with pains unutterable . verily desperation ●s hell it self , — the gnawing ●orms of unquenchable fire , hor●our , confusion , and which is worst ●f all , desperation it self continu●lly tortureth me . and now i ●ount my present state worse than 〈◊〉 my soul separated from my ●ody , were with iudas ; the truth 〈◊〉 never had mortal man such ex●erience of gods anger , and ●●tred against him ; as i have , the ●amned in hell , i think endure not ●●e like misery ; if i could conceive but the least spark of hope in my heart of a better state hereafter i would not refuse to endure the most heavy wrath of the great god , ye● , for 2000. years , so that at length i might get out of misery . — o that god would let loose his hand from me , and that it were with me now as in times past ; i would scorn the threats of the most cruel tyrants , bear torments with most invincible resolution , and glory in the outward profession of christ , till i were choaked with the flame , and my body turned into ashes . gribaldus addeth in the forecited letter , that being sound in his mind , and memory ; he woul● in sober-sadness , wish that he we●● either in cain● or iudas his cas● the worm had so eaten into hi● conscience , and the fire into hi● soul. 4. long before this ( though remembred it not till now ) viz. ●bout the year 1160. diverse of ●he best of the city of lyons , ●alking and walking in a certain ●lace after their old accustomed ●anner , especially in the summer ●●e , conferred together upon ●atters ; among whom it chanced ●e ( the rest looking on ) to fall ●own by sudden death , waldus●●e ●●e father of the waldenses , a ●●●h man of that city , being one ●● them , and beholding the matter ●●re earnestly than the other , and ●●●●ified with so heavy an exam●●e , gods holy spirit working ●●●hall , was strucken with a deep ●●d inward repentance , where●●on followed a new alteration ●●●h a carefull study to reform his ●●●mer life ; he admonished others ●o to repent , and ministred large ●●es of his goods to such as ●●ded ; many people therefore ●●ly resorting to him , and he seeing them ready and diligent to learn , he began to give out to them certain rudiments of the scripture , which he translated himself into the french tongue . 5. and fourscore years before this [ viz. ] about the year 1060. there was at paris a funeral of a grave doctor , at the interring of whom , when the priest came to the then used form mihi● or , answer me , the corps sate up●right in the beer , and to the a●mazement of all that were there cry'd out sum● at the just tribunal of go● i am accused , lying immediatel● down in its first posture ; the asto●nished company deferring the b●●rial to see the issue of this stran●● accident , till next day , a vast mu●●titude gather together from a● parts of the city , to consumma●● these strangly interrupted obs● quie● , when at the same words th● disturbed body riseth again , and with the like hideous noise , cryed out iusto dei judicio judicatus sum , by the just judgement of god i am judged ; whereupon the solemnity was deferred a day longer , when the whole city thronging to the strange burial , in the presence of them all , at the reciting of the same words , he rose up the third time , and cryed iusto dei judicio ●ondemnatus sum , by the just ●udgement of god i am condem●ed ; whereat , as the whole mul●itude was sadly affrighted , so ●runo was seriously affected , insomuch that being then an eminent ●octor in the same university , he ●●lled his schollers together , and ●●ld them that as they had for●erly heard , so they now saw that ●he judgements of the lord are ●●searchable , and his ways past ●●●ding out ; for said he , this person ●hom we honoured , for the strictness of his life , the vertues and discretion of his converse , cryeth now that he is damned by the jus● judgement of god. just are al●wayes the judgements of god though sometime hidden ( i a● saith the poor man damned b● the just judgement of god ) ● dreadful speech , which i woul● to god alwayes sounded in o●● ears , till it get into our heart● that since we cannot by an● meanes avoid judgement , a●● the wrath to come , we may wi●● fear prepare for it , and in t●● our day seek the things that b●●long to our peace : let us co●●sider my brethren ( goeth 〈◊〉 good man on ) i beseech you w●●● profit hath this poor wretch● 〈◊〉 hell , of all his light and kno●●ledge , now he is for ever in da●●●ness ? what advantage of all 〈◊〉 estate , when he hath not a 〈◊〉 of water to cool his tongue● what of honours and delights , now he must undergoe as many torments , as formerly he enjoyed pleasures ? we have seen his body thrown without honour into a dunghill ; and we may imagine his soul to be thrown without mercy into hell , to suffer with the damned , the gnawing of the worm that shall never dye , and the scorching flame , that shall be extinguished , where there is burning unimaginable , a stink intollerable , and grief interminable , where men may seek death , and shall not find it ; death being there immortal , and feeding on the miserable , not that they might have the great mercy of dying , but suffer the extream punishment of living . what shall we do ? whose advise shall we ●etake our selves to ? for all we ●ike sheep have gone astray , every one hath turned to his own way ; there is none that doth good , no not one ; we have all sinned , and done amiss , we are all the children of wrath , and deserving the same condemnation unless the mercy of christ deliver us . what shall we do , shal● we not all likewise perish ? i● god spared not this man , nor th● angels that sinned , nor the natu●ral branches that were cut off how shall he spare us ? and ye● do we think that his hand 〈◊〉 shortned , that it cannot save ? 〈◊〉 that he will shut up his lovin● kindness in displeasure ? wh●● shall we do ? oh my brethren 〈◊〉 so intangled , so difficult , and 〈◊〉 w●ighty a matter , let us not 〈◊〉 in our own strength , let us 〈◊〉 counsel , not of the iews , 〈◊〉 trust to be justified in the la●● nor of the phylosophers , who ●●●ly o● th●ir own vertues , no● 〈◊〉 the wi●emen of this world , i● 〈◊〉 savour not the things of god , but of those that fear the lord , and walk in his wayes : let us ●ear the great propitiation for ●●ur sins , the lord jesus , who saith ( as the forerunner iohn baptist , than whom there was not greater born of a woman , did before him ( repent ye , for the kingdom of heaven is at hand : ) bring forth fruit worthy of re●entance : if ye repent not , ye ●hall all likewise perish . let us ●ear saint peter p●eaching ear●estly that men should repent , ●hat there sins may be blotted ●ut ; and when his hearers were ●ricked at the heart , and asked ●hat they should do to be saved , ●e repeats that exhortation , re●ent . repentance brethren ( so ●runo goeth on ) is the only ●lank left us , after shipwrack ; 〈◊〉 us turn to ●●e lord , and he will have mercy upon us ; for he des●reth not the death of a sin●e● but that he may return from 〈◊〉 sin and live ; neither le●●●s de●●●●● for he that pro●i●eth pa●●●●● upon repentance , promi●eth 〈◊〉 so much time as we promise o●● selves to repent ; there are tho●●sands● whose ca●e is like theirs 〈◊〉 the proverbs , to whom god speak●●●● i have called , and ye would 〈◊〉 answer , i have stretched ●o●● my hands , and ye have refuse●● ye have despised all my co●● se●s , and set a● naugh●● all 〈◊〉 reproofes . i will also laugh 〈◊〉 yo●● calamity , and moc●●●ll your fear cometh , when your 〈◊〉 as desolation , and you● des●●● on cometh a● a whi●le wil●● when distress and anguish ●●●meth upon you , then shall 〈◊〉 call , but i will not answer● 〈◊〉 shall seek me early , and shall 〈◊〉 find me . the lo●d now call●● us , for this voyce is not for 〈◊〉 ●●ke that is dead , and past repen●●●nce , but ours who live , and ●hom the patience and long-●●ffering of god leads to repen●●●nce ] let us not delay from ●ay to day to answer him , for we ●now not at what hour the lord ●ay come . at these words one of the ●cholars landvinus by name , a ●●scan of luca , in the name of 〈◊〉 rest , declared they were all ●●●vinced of the truth of what 〈◊〉 said , but added with●● , that the whole world ●eth in wickedness , and it was al●ost impossible to be seriously re●●gious amidst so many strifes and ●●tentions , so many tumults and ●mmotions , so much malice and ●●vy , so much fraud and in●●stice , so much lying , blasphe●●●g and swearing , so much ●●●ptation and vanity , so much ●emperance and debaucheries . a good man must separate himself● to intermedle with tru● wisdom , take the wings of a dov●● and fly and be at rest , and with ●●noch and noah walk with god and therefore said he , brethren● let us pray to god to direct us ●● a retired place , where we may li●● with him ; upon this two othe● advised that they should goe , an● consult with the holy and re●●●●end bishop of gratianople , sa●●● hugh about withdrawing th●●●selves into a desert , & settle the●●selves there a peculiar peopl● zealous of good works● sa●●● hugh , adviseth them to goe 〈◊〉 live in the cold and dreadful ●●●sert of carthusell in daulph●● where they went and settled sev●●● in number , anno 1080. in 〈◊〉 strictest way of religion in 〈◊〉 world , eating no flesh living 〈◊〉 ●ouples , labouring with the hands , watching , praying , and ●●●●er meeting together but on sundays , the original of ninety three ●arthusian monasteries ( where of ●he charter-house was one ) since in ●he world . to shut up this collection , master ●eorg herbert , and master nicholas ●●rrar , as dear each to other as ●oth were to god , and good men , ●entlemen well known to most ●ersons of quality in the nation . ●he latter of them a gentleman ●f a good estate , extraordinary ●●res , excellent education , and of ● happy temper ; after many ●●ars travels , experience , and read●●g● being master of most ancient ●nd modern histories , and of ●● moderne languages , when ●●pable of most employments that ●●come an accomplished gentle●an in court and countrey , re●●red to his house at little gidding● huntingtonshire , where with a ●umerous family of his relations , he dedicated himself to his dyin● day to a very strict way of servin● god in holy and excellent co●●ferences , managed by the me●●bers , by turns in devout pray●● publickly at the set hours in t●● chappel , and privately in the ●●●nonical hours day and night in t●● house , in an orderly and profitab●● course of reading the scriptu●● with useful comments and ●●●courses upon them : in receiv●●● the pious visits of most good m●● and women in that and other par● of the nation , in relieving t●● aged poor , relieving and instru●●●ing the young , in pious need●●● works by his faeminine relation● and choice pen-works by hims●●● of whom a reverend person ●● hoped is likely to give a good a●●count shortly as of a great pattern● of self-denying ; yet having a dis●creet zeal and piety to a backslid●ing world . the first ●n younger brother ●o an ancien● family , [ his elder brother was the learned lord her●ert of ●herbury . ] and the earls of pemb●oke and montgomery , the 〈◊〉 lord high-s●eward , the other ●ord chamberlaine of the kings ●his near relations ] fellow of tri●ity colledge in cambridge , ora●or of that university , a great ●●holar , and a high wit , known in the university by his rich fancy ●pon prince henries funeral , and at court by his gallant oration upon prince charles his return , yet quitting both his de●erts and opportunities that he had for worldly preferments , he betook himself to the temple , and san●tuary of god , choosing rather to serve at gods altar , than to seek the honour of state employments : to testifie his independency upon all others , and to quicken his diligence in christs service , he used in his ordinary speech , when he made mention of the blessed name of our lord and saviour jesus christ , to adde my master : next god he loved that which god hath magnified above all things , his word , so as he hath been heard to make solemn protestation ( as luther used to do ) that he would not part with one leaf thereof for the whole world , if it were offered him in exchange ; but hear the good man in his own good wo●ds . the pearl , math. 13. i know the ways of learning , both the head and pipes that feed the press , and make it run , what reason hath from nature borrowed , or of it's self like a good hous●wife spun . in laws and policy , what the stars conspire , what willing nature speaks , what forced by fire , both the old discoveries , and the new found seas , the stock and surplus , cause , and history ; all these stand open , or i have the keyes . yet i love thee . i know the wayes of honour , what maintains the quick returns of courtesie , and wit , invies of favours , whether party gains , when glory swells the heart , and woundeth it . to all expressions , both of hand and eye , which on the world a true loves knot may tye ; and bear the bundle , whereso'ere it goes , how many drams of spirit there must be to sell my life unto my friends , and foes . yet i love thee . i know the wayes of pleasure , the sweet streams , the lullings , and the rellishes of it , the propositions of hot blood and brain , what mirth , and musick means , what love and wit. have done these twenty hundred years and more , i know the projects of unbridled store . my stuff is flesh , not brass , my senses live , and grumble oft , that they have more in me , than he that curbes them , being but one to free . yet i love thee . i know all these , and have them in my hand , therefore not sealed , but with open eyes , i ●lie to thee , and fully understand , both the main sale , and the commodities , and at what rate and price i have thy love , with all the circumstances that may move . yet through the labirinth , not my grovling wit , but thy silk twist , let down from heaven to me , did both conduct , and teach me , how by it to climbe to thee . we will conclude with master herberts motto , with which he used to conclude all things that might seem to make any thing for his own honour . less than the least of gods mercies . and his saying was , when he heard any of his own good works mentioned ; ah it is a good work if it be washed in the bloud of christ. reader , vvhen you have read thus far , i must intreat you to do as i did when i had writ so , and that is to consider , ( the reason why religion so excellent in its self , and so exquisitely set forth in the discourses of learned men in all ages , hath so little influence on the minds , and manners of men , is because men do not think as well as read ; do not by meditation , let● those great things sink into the heart , to warm the affections into holy resolutions , which float in the brain to perplex the head with ineffectual notions . inconsideration undoeth the world , consideration must recover it ) consider all these serious sayings , spoken not an random , but upon experience , and that not of any small time ( for here every man speaks upon the experience of his whole life at the close of it ) and these speeches not of anyone party or sect , or of any one age , but of all men , of all perswasions , and of all times ; spoken when they were so disintere●●ed and disingaged from the world , as neither to be deceived or abused by any , the most fair , and promising ; nor to deceive , upon any the most profitable and gainful consideration in the world ; i say , take time to reflect seriously on all these warnings of dying men ( and they , many of them , the greatest , the most learned , and wisest in the world ) and adde to them many more , that in the lives , and deaths of worthy men , you have met with in your ●eading , but especially remember the last words of all your friend● and acquaintance , about whose beds you have stood in a dying hour , when the physician taking his leave of them , intreated them to send for the divine , to whom with sad hearts and weeping eyes they confessed the folly of their former courses , begging his comfort and his prayers ; and when the good man examining them about their repentance , told them that they should try the sincerity of their contrition for what was past , by the resolutions they had to live well if it pleased god to give them any longer time , or if it were possible to live over their lives again , the pall and sick men answered , ah , if we had an hundred lives we would live them at another rate than we have done : remember when the good discourse on both sides was over , how the children , friends or relations came about the bed , to take their last farewell , and how the dying person hardly now able to speak , yet gathered all their spirits to leave with their posterity , their blessing , with these serious words , serve and fear god ; and if the companions of their now repented sins came to them , recollect how sadly they warned them against their former courses , beseeching them as they loved them , to take example by them : and speech failing them at last , how their hands and eyes were fixed upon that heaven ●nd god which we think not of . remember and consider that i● is but a little while , and you must be in the same condition , and entertain the same thoughts , for you are as sure to dye as they did , as you ●ive as they wish they had not ; and shew your selves men in a manly and rational resol●●ion ●o live in no other course than that you dare dye in : to lead betimes that life , which you see all men wish they had led : let none of those temptations have power to beguile you to the commission of those evils , which will have no rellish in the evil day , when they should comfort you under the guilt of them . remem●er the end , other mens which you have seen , and your own which you expect , and you will not do amiss . the lord capel of blessed memory told his son r. h. the earl of essex , upon the day of his death , that he would leave him a legacy out of davids psalms , lord , lead me into a plain path : for boy ( said he ) i would have you a plain honest man , to which i may adde that excellent saying of the same noble lord , the 276th of his choice daily observations , divine and morall , viz. the wisdom of those young men is most excellent , who by providence and discourse of reason , do so order their affairs , that they ●tay not till necessity or experience force them to use that o●der , which wise foresight would much sooner have taken . i will close these living sayings of dying men , with the remarkable expressions of a reverend person● consideration of our wayes is a matter of so exceeding great use , that scarce any thing undoeth mankind more than the neglect of it . o that i might prevai● with you to a conscientious practise of it . i have heard of ● gentleman that upon his death bed , laid this one comman● upon this wilde son , and engaged him to the performance of it by a solemn promise ; that he should every day of his life , be half an hour alone ; which this young man constantly observing , and spending his half-hours retirement ( at first ) in any kind of vain thoughts ; at last he began to ponder with himself , why his father should enjoyn him this penance ; and the spirit of god suggesting to him , that his intent therein could be no other , but to bring him to consider of his ways , and whether they tended , and what would become of him hereafter , if he went on : it pleased the lord so to set those thoughts home upon his heart , that he became a new man. which one instance may teach us how advantagious a duty , serious consideration is , and how much it doth concern men to retire frequently from the cares , and ●usinesses of this life , and examine how the case stands between god , and their souls . finis . notes, typically marginal, from the original text notes for div a48788-e210 dr. t. th. notes for div a48788-e460 there is a book talkt of amongst the iews called poenitentia adami . 1 king 4. 91. 10. hist. phaen. p. 112. rememb . the end , and thou shalt never do amiss . ecclus. diog. laert . p. 42. ed. rom. zan. plutarch . apol. 2. p. 8. clem. alex. strom. 6. ●az de patre orat . 28. plut. apol . soc. 31. gen. bib. p. 564. caus. de ●l . l. ● . c. 35. deg. where me●h . leg. hist. pho. bibl. p. 1463. dio● . la●● . p. c. plut. apoth . athen deip . 106. agel . 26. hesych . voce● perian . ex● her● pont. l. de . prince . plut. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ● ●●me● he● . subse● . diog. la●r . 4. idem . ibid. athen. 13. c. 28. 5. 5. vid. plat. timaeu . plut. l. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . aug. 8. ● . d. c. 11. c●rsigon . de temp . ather . xen. l. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . pha vor . l. 1. comment . plato died crying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . athen. l. 13. c. 23. elian l. 2● va . hist. c. 9. ●l . 1● curt. l. ● 〈◊〉 phy. l. 8. providen●iā e●a●● . ep . l● 28. ep . mono ludov vives de caus. corr●pt . vid. arist. dorj . evesta . p. 111 , suidas in voci theophrastus , athen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vid. causab . in theoph. char proleg . dequil● accu●i●●me scriptsit . videt athens l. 12. c. 270. 171. vid. i har . var. his● . 12. c. 43. laertius 130. vid. vocebus ●●●●●sthenes , 〈…〉 et●●●ian var● hist. ● . 10. c. 〈◊〉 diogenes 〈…〉 . l. 6. 〈◊〉 6. 147● &c. ●uid . in vo● . ●estrot lumb . to l. 3. dist . 15. aq. p. 3. q. 15. art . 4. lad l. 6. c. 14. aul. c. l. 19. c. 1. cic. tu● . 4. l. 4. sen. ep . 85. de . ●ra● l. 9. c. cic. de ●in . l. 4. aq. 22. de q. 24. art. 2. 3. clem. alex. padag 2. 13. l●ert . zeno l. 7. vi● . phi●● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vid. jamb . sect. pyth. comment . s●mp . ut et . ●●rianin epict . ●alch . vit . pythag. aldro●●●d●● 9. de lib. d. laert. la●r . 2. p. 21. herod . tha● . c. 44. plin. l. 17. c. 5. l. 27. l. 24. c 17. arsen. in po . aphth . hier. apol. ad rus. herod . euberpe gregor . gyrald . de pythas . simb . hier . in quest . ad hebidiam . a. gell. l. 3. c. 11. luc. dial. plut. de placitis . plut. suidas plin. c. 19. vid. sta. ● el. & sont . gr. el. lat. luer . 150. and 153. dr. till●s●on , &c. a man born to adde perspicuity to the strength of religion . use . chron. con . possev . bibl. val. max. l. p. 8. massom . scip. vid. euseb . pepar . evang . l. 11. c. c. 35. 36. hesich . de philos . see virgil. aenead . 6. the words sheol and hades have ●ignified an invsible state since they were wordes , broughton dr. i. w. hym. 3. plot. enn. 1. l. 8. see mr. joas grey . ser. de res . see came hist. med●r c. 73. sym , groular . hist. mem . 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . epith. vid. lyis . dissert . 9. a●g . c. d. c. 24. ●rw . rawl . hist. world. b. 1. vid. 2. euseb. chron . & scal. isa. 9. see gregory . assimon . 232. 23. amra . phel . quasi dixsit descende . herodotus . as in athen . vid. alex. vid. alex. the romans believed a providence ; in that caesars murderers fell upon those very weapons they killed him with . who was both a courtier , and a recluse . ann 6. suet tiber. c. 61. de van . idol . tacit. l. 13. ab●●t ut epis● . olas illas legitimas . put●tis . lyl greg. cyr. de poel . hist. dial . l. 8. vid. scrivel . annot. in martiall 10. miraris homines ad deos ●ire deus in hominem venit . nulla fine deomens bona sen. ep . 73. p. 673. holling p● 35. vit. rom. ulj in p. 34. ed. par. p. 132. 132. 75● . suet. * hi● ( speaking of a country m●ns-house , into whi●h he retired by chance for food . ) ( o sapientiam dei admirabilem ) ( saith he ) optimam scholam christianitatis dominus mihi paraverat , sic effecit deus admirabilite● ut bonus rustic●s sanctissimum ●●lum quem habebat operante domino mihi quasi instillaret . ego verò malus christianus , si quidem christianus ei scientiâ prelucerem eâdem horà suam gratiam in utroque explicavit , & ostendit deus , a me scientiam rustico , ab illo ze●i se mina quaedam ingenerans . see his life writ first in italian , then in latin● by beza , and in english by crashaw , and calv. ded. ep . com . in 1 ad cor. valdeso , the author of a good book of considrations is an instance o● the same nature , leaving the emperours service , for the stricter profession of religion ; ●he particulars i have not now by me lact. de opis . dej● ex ipsis membrorum officiis & ufibus partium singularum quantâ●vi providentiae quisque factus sit intelligere nobis licet . see arist. de partibus animal . se my lord brooks his book . * de prin●ip . p. 2. art . 54. 55. nay doctor ●●rvy having searched accurately into the na●●re of generation concludes upon a creation , ●ecause none ever found any thing , either ele●ents or particles before , and separate from bo●●es , which might make them , therefore god ●ade them . vid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hom. virg. sen. luc. statis . strabo , l. 15. herod . euterp . de aegyptis quibus est de infernis . persausio taci . prophyr● l. 4. de edendis anim . prat. spirit c. 195. re●er . bar. an. 411. whose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 argueth him so possessed with a serious religion , that he there hazards all for 〈◊〉 squares his interest by it , raiseth all his prin●●●ples of government upon it , adviseth his s●● to be serious in it , comforteth himself under ● the calamities that befell him and his peop●● with considerations taken from it , framed 〈◊〉 soul into the power of it , at last sealed it as 〈◊〉 first king that dyed a martyr for it . see the excellent preface to his history of the ●orld , wherein he doth from great instances of ●●e providence of god , finding out the sins of ●●e greatest men , kings of france , spain and eng●●nd , conclude what fear and reverence of god ●●ould be upon the hearts of all men . having held a private conference awhile with his brothers ambassador , he took the candle to light him down , which the ambas●ador endeavoring to hinder by taking the candle into his own hand the emperour refused , saying , sir remember that you saw charles the fifth , who hath been attended by 〈◊〉 many armies , and waited on by so many lor● and gentlemen , now hath not a servant at ha●● in his cha●ber to wait upon him . pezel . mellit . his●or . 1283. anno 1621. synch . hispan . and after an unanswerable trearise of the truth of christian religion . this great man coming over as i take it from sweden , or returning thither , after he had been ambassador ●or that crown in france , where his wife by his direction ioyned in communion with the english church , lay by his own distem●er , and the violence of a storm he met with in his passage on his death bed , where sending for ●he minister of the place , i think he desired him to perform the last office for him , professing himself the poor publican , and saying he had nothing to trust to but the mercy of god in christ , and wishing that all the world saw as much reason for religion as he did . see his life in the dutch eicones , illustrum virorum , the athenae , batavicâ elogia , doctor hamonds defences of gro●ius and the particular manner of his death , in doctor merick casaubons little tract , the verborum usu : see gro●us his epist. he charged his heir upon his blessing to have nothing to do with the patrimony of the church . see the reverend dr. po●ces sermon at his funeral . see my lord bacons confession of ●aith , and his devotion printed in ● little book about twelve years agoe , wherein he doth very seriously prosess that after all hi● studies and inquisitions , he durst not ●●e with any other 〈◊〉 th●n those religion taught , as it is pro●●● among the c●ris●ians . prince h●nry used to s●y that he knew no sport worth an oath , and with judge nich●l● , that he knew not what they called puritan preaching , but he loved that preaching that went next his heart , and sp●ke [ as 〈…〉 to say of dr. preston ] as if they knew the 〈◊〉 god● from a gentlemans mouth at whose house he lodged in italy . from doctor vshers mouth ●hom he de●●red to preach at his fun●ral , and to give him the sacrament , at the celebration whereof a great scholer , as it is commonly re●orted , coming in stared , ●●ying , i thought selden had more learning , judg●ment and s●i●●t than● to 〈◊〉 to ob●●lete formes . history of spira , in latine and english. gribaldus epist. de tremendo , divin . jud . exemplo . dr. m. d. e. notes for div a48788-e16450 and in the preface to h●● book ●alled knowledge and ●●●●tise . the invisible world discovered to spirituall eyes and reduced to usefull meditation : in three books : also, the great mystery of godliness laid forth by way of affectuous and feeling meditation : with the apostolicall institution of imposition of hands for confirmation of children, setting forth the divine ground, end, and use of that too much neglected institution, and now published as an excellent expedient to truth and peace / by jos. hall. hall, joseph, 1574-1656. this text is an enriched version of the tcp digital transcription a45280 of text r25402 in the english short title catalog (wing h387). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 230 kb of xml-encoded text transcribed from 131 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a45280 wing h387 estc r25402 08951046 ocm 08951046 42064 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a45280) transcribed from: (early english books online ; image set 42064) images scanned from microfilm: (early english books, 1641-1700 ; 1286:2) the invisible world discovered to spirituall eyes and reduced to usefull meditation : in three books : also, the great mystery of godliness laid forth by way of affectuous and feeling meditation : with the apostolicall institution of imposition of hands for confirmation of children, setting forth the divine ground, end, and use of that too much neglected institution, and now published as an excellent expedient to truth and peace / by jos. hall. hall, joseph, 1574-1656. [26], 221, [11] p. printed by e. cotes for john place, london : 1659. reproduction of original in the bodleian library. eng spiritual life -modern period, 1500 sanctification. theology, doctrinal. a45280 r25402 (wing h387). civilwar no the invisible world, discovered to spirituall eyes, and reduced to usefull meditation. in three books. also, the great mystery of godliness, hall, joseph 1659 41273 185 5 0 0 0 0 46 d the rate of 46 defects per 10,000 words puts this text in the d category of texts with between 35 and 100 defects per 10,000 words. 2005-11 tcp assigned for keying and markup 2006-03 spi global keyed and coded from proquest page images 2006-04 judith siefring sampled and proofread 2006-04 judith siefring text and markup reviewed and edited 2006-09 pfs batch review (qc) and xml conversion the invisible world , discovered to spirituall eyes , and reduced to usefull meditation . in three books . also , the great mystery of godliness , laid forth by way of affectuous and feeling meditation : with the apostolicall institution of imposition of hands , for confirmation of children ; setting forth the divine ground , end , and use of that , too much neglected , institution , and now published as an excellent expedient to truth and peace . by jos. hall , d.d.b. norwich . london , printed by e. cotes , for john place at furnivals inne-gate , 1659 to all them that love our lord jesus christ in sincerity , grace and peace . dear brethren , if i have , in a sort , taken my leave of the world already ; yet , not of you , whom god hath chosen out of the world , and endeared to me by a closer interest : so as ye may justly expect from me a more speciall valediction ; which i do now in all christian affection tender unto you : and , as dear friends upon a long parting are wont to leave behind them some tokens of remembrance , where they most affect ; so have i thought good , before my setting forth on my last journey , to recomend unto you these my two finall meditations ; then which , i suppose , nothing could be more proper for me to give ; or more likely to merit your acceptation : for , if we were half way in heaven already , what can be a more seasonable imployment of our thoughts , then the great mysterie of godlinesse , which the angels desire to look into ▪ and , now when our b●dily eyes are glutted with the view of the things that are seen ( a prospect , which can afford us nothing but vanity and vexation ) what can be more meet , then to feed our spirituall eyes , with the light of invisible glories ? make your use of them , both , to the edifying of your selves in your most holy faith ; and aspire with me , towards that happiness which is laid up above for all those that love the appearance of our lord jesus . withall , as the last words of friends are wont to bear the greatest weight , and to make the deepest impression ; so let these lines of holy advise , wherewith ( after many well-meant discourses ) i shall close up the mouth of the presse , find the like respect from you . oh that i might in the first place , effectually recommend to you the full recovery of that precious legacy of our blessed saviour , peace : peace with god , peace with men ; next to grace the best of all blessings : yet , wo is me , too too long banished from the christian world , with such animosity , as if it were the worst of enemies , and meet to be adjudged to a perpetuall mitrnatition . oh for a fountain of tears to bewaile the stain of gods people in all the coasts of the earth : how is christendome become an universall aceldama ? how is the earth every where drenched with humane bloud ? poured out , not by the hands of cruell infidels , but of brethren : men need not go so farre as euphrates for the execution of turks and pagans , christians can make up an armageddon with their own mutuall slaughter . enough , my dear brethren , enough ; yea more then too much hath been the effusion of that bloud , for which our saviour hath shed his : let us now , at the last , dry up these deadly issues , which we have made ; and with soveraigne balms bind up the wounds we have given : let us now be , not more sparing of our tears , to wash off the memory of these our unbrotherly dimications , and to ppease the anger of that god , whose offended justice hath raised war out of our own bowels : as our enmity , so our peace begins at heaven : had we not provoked our long-suffering god , we had not thus bled ; and we cannot but know and beleeve him that said . when a mans wayes please the lord , he maketh his enemies to be at peace with him ; oh that we could throughly reconcile our selves to that great and holy god , whom we have irritated by our crying sins , how soon would he , who is the commander of all hearts , make up our breaches , and calme and compose our spirits to an happy peace and concord ! in the next place give me leave earnestly to exhort you , that , as we have been heretofore palpably faulty in abusing the mercies of our god for which we have soundly smarted ) so that now , we should be so much the more carefull to improve the judgments of god , to our effectuall reformation : we have felt the heavie hand of the almighty upon us to purpose ; oh that our amendment could be no lesse sensible then our sufferings ; but , alas , my brethren , are our wayes any whit holyer ? our obedience , more exact , our sins less and fewer then before we were thus heavily afflicted ? may not our god too justly take up that complaint , which he made once by his prophet jeremiah , ye have transgressed against me , saith the lord , in vain have i smitten your children , they received no correction : far be it from us , that after so many sad and solemne mournings of our land , any accuser should be able to charge us , as the prophet hosea did his israel , by swearing , and lying , and killing , and stealing , and committing adulterie , they break out , and blood toucheth bloud : wo be to us , if after so many veins opened , the blood remaining should not be the purer . let me have leave , in the third place , to excite you to the practise of christian charity , in the mutuall constructions of each others persons , and actions ; which ( i must tell you ) we have heedlesly violated in the heat of our holy intentions ; whiles those which have varied from us in matter of opinion , concerning some appendances of religion , and outward forms of administration , we have been apt to look upon with such disregard , as if they had herein forfeit 〈◊〉 their christian profession , and were utter aliens from the common-wealth of israel ; though in the mean time , sound at the heart ; and endeavouring to walk close with god in all their wayes : whereas the father of all mercies allows a gracious latitude to his children , in all not-forbidden paths : and in every nation and condition of men , he that feareth god , and worketh righteousness , is accepted with him : beware we ( my dear brethren ) lest whiles we follow the chase of zeal , we out-run charity , without which , piety it self would be but unwelcome : as for matter of opinion in the differences of religion , wherewith the whole known world , not of christians only , but of men , is wofully distracted , to the great prejudice of millions of souls , let this be our sure rule . whosoever he be that holds the faith which was once delivered to the saints , agreeing therefore with us in all fundamentall truths , let him be received as a broth●r ▪ for th●re is but one lord , one faith , one baptism : and , other foundation can no man lay , then that which is laid , which is jesus christ : let those which will be a devising a new creed , look for a new saviour , and hope for another heaven ; for us we know whom we have beleeved : if any man be faulty in the doctrines of superstructure , let us pity and rectifie his errour , but not abandon his person . the communion of saints is not so sleight that it should be violated by weak mistakings : if any man through ignorance or simplicity , shall strike at the foundation of faith , let us labour by all gentle means , and brotherly conviction , in the spirit of meeknesse to reclaim him : if after all powerfull indeavours he will needs remain , obstinate in his evill way ; let us disclaim his fellowship , and not think him worthy of a god-speed . but if he shall not only wilfully undermine the ground-work of christian faith , by his own damnable opinions , but diffuse his her●ticall blasphemies to the infection of others ; let him be cut off by spirituall censures ; and so dealt with by publick authority that the mischief of his contagion may be seasonably prevented , and himselfe be made sensible of his hainous crime . in all which proceedings , just distinction must be made betwixt the seduced soul , and the pestilent seducer , the one calls for compassion , the other , for severity : so then my brethren let us pity and pray for all that have erred and are deceived ; let us instruct the ignorant , convince the gainsaying , avoid the obstinate , restrain the infectious , and punish the self-convicted heresiarch . in the fourth place , let us , i beseech you , take heed of beeing swayed with self-interests in all our designs : these have ever been the bane of the best undertakings , as being not more plausibly insinnuative , then pernicious : for that partiall self-love , that naturally ledges in every mans brest , is ready to put us upon those projects , which , under fair pretences , may be extreamly prejudiciall to the publique weal ; suggesting not how lawfull or expedient they may be for the common , but how beneficiall to our selves ; drawing us by insensible degrees to sacrifice the publique welfare to our own advantage , and to underwork , and cross the better counsails of more faithfull patriots : whereupon , many flourishing churches , kingdomes , states , have been brought to miserable ruine : oh that we could remember , that as all things are ours , so we are not our own ; that we have the least interest in our selves , being infinitely more considerable as parts of a community , theras single persons ; that the main end of our beeing , ( next to the glory of our maker ) is an universall serviceablenesse to others : in the attaining whereof , we shall far more eminently advance our own happiness , then by the best of our private self-seeking indeavors . but withall , it will be meet for us to consider , that , as we are made to serve all , so only in our own station : there can be no hope of a continued wel being without order : there can be no order without a due subordination of degrees , and diversity of vocations ; and in vain shall divers vocations be ordained , if all professions shall enterfere with each other . it is the prudent and holy charge of the apostle , let every man abide in the same calling wherein he is called . we are all members of the same body , every one whereof hath his proper employment : the head is to direct and govern , the feet to walk , the eyes to see , the ears to hear : how mad would we think that man , that should affect to walk on his head , to hear with his eye , to see with his ear ? neither surely is it lesse incongruous for men in d●vine and civill administrations , to offer to undertake , and manage each others function ; in their nature and quality no lesse d●sperate : so then , let us indeavour to advance the common good , as that a pious zeal may not draw in confusion ; and that we may not mistakeingly rear up the walls of babel , whiles we intend jerusalem : not religion only , but policie cals us to encouragement of all usefull professions ; and of the sacred so much more , as the soul is more precious then all the world beside . heed therefore must be taken to avoid all means , whereby the study of learning and knowledge may be any way disheartned ; as without which the world would soon be over-run with ignorance , & barbarism : all arts therefore , as being in their kind excellent , may justly challenge their own rights , and if they shall want those respects , which are due to them , will suddenly languish : but above all , as divinity is the queen of sciences , so should it be our just shame that whiles her handmaids are mounted on horsback , she should wait on them on foot . fifthly , as it is our greatest honour that the name of christ is called upon us ; so let it , i beseech you , be our care , that our profession be not formal , empty , and barren like the jewish fig-tree , abounding with leaves , void of fruit ▪ but reall , active , fruitfull of all good workes , and exemplary in an universal obedien●e to the whole will of god : for it is a scandall never to be enough lamented , that any of those who are saints by calling ( such we all are , or should be ) should hug some dearling sin in their bosome , which at last breaks forth to the shame of the gospell , and to the insultation of gath and ascalon : wo be to us if we shall thus cause the name of our god to be ●ill spoken of : there are two many of those , whom i am loath , and sorry to style heathen-christians ; christians in name , heathens in conversation : these , as they come not within the compasse of my dedication , ( for , alas , how should they love the lord jesus , when they know him not ? ) so i can heartily bewail their condition , who , like gideons fleece , continue altogether dry , under so many sweet shewres of grace ; wishing unto their souls , even thus late , a sense of the efficacy of that water which was once poured on their faces : these , if they run into all excesse of riot , what can be other expected from them ? but for us , that have learned to know the great mysterie of godlinesse , and have given up our name , to a strict covenant of obed●ence , if we shall suffer our selves to be miscarried into any enormious wickedness , we shall cause heaven to blush , and hell to triumph . oh therefore , let us be so much the more watchfull over our ways , as our engagements to the name of our god , are greater , and the danger of our miscariages more deadly . lastly , let me beseech , and adjure you , in the name of the lord jesu , to be carefull in matter of religion , to keep within the due bounds of gods revealed will . a charge which i would to god were not too needfull in these last dayes ; wherein , who sees not what spirits of errour are gone forth into the world , for the seducing of simple , and ungrounded souls ? wo is me , what throngs are carried to hell by these devillish impostures ? one pretends visions , and revelations of new verities , which the world was not hitherto worthy to know ; another boasts of newlights of uncouth interpretations , hidden from all former eyes : one despises the dead letter of the scriptures ? another distorts it to his own erroneous sense . o the prodiges of damnable , hereticall , atheous fancies , which have hereupon infested the christian church ; ( for which , what good soul doth not mourn in secret ? ) the danger whereof ye shall happily avoid , if ye shall keep close to the written word of our god which is only able to make you wise to salvation : as our saviour repelled the devill , so do ye the fanatick spirits of these brain-sick men , with , it is written ; let those who would be wiser then god , justly perish in their presumption ; my soul for yours , if ye keep you to s. pauls guard , not to be wise above that which is written . i could easily out of the exuberance of my christian love overcharg you with multiplicity of holy coun●ses , but i would not take a tedious farewell ▪ may the god of heaven bless these , and all other wholesom admonitions to the furtherance of your souls in grace ; and may his good spirit , ever lead & guide us in all such wayes , as may be pleasing to him , till we happily meet in the participation of that incomprehensible glory , which he hath prepared for all his saints ; till when , farewel from your fellow-pilgrim in this vale of tears , jos. hall . higham neer norwich , nov. 3. 1651. the invisible world , discovered to spiritual eyes , and reduced to usefull meditation . in three books . by jos. hall , d.d.b.n. london , printed by e. cotes , for john place at furnivals inne-gate , 1659 the preface . as those that flit from their old home , and betake themselves to dwell in another countrey , where they are sure to settle ; are wont to forget the faces , and fashions whereto they were formerly inured , and to apply themselves to the knowledge and acquaintance of those , with whom they shall afterwards converse ; so it is here with me , being to remove from my earthly tabernacle , wherein i have worn out the few and evil dayes of my pilgrimage , to an abiding city above , i have desired to acquaint my self with that invisible world , to which i am going : to enter-know my good god , and his blessed angels and saints , with whom i hope to passe an happy eternity . and if by often and serious meditation i have attained ( through gods mercy ) to any measure of lightsome apprehension of them , and their blisseful condition ; i thought it could be no other then profitable to my fellow-pilgrims , to have it imparted unto them : and , as knowing we can never be sensible enough of our happinesse , unlesse we know our own dangers , and the woful mis-carriages of others ; nor so fully blesse our eyes with the sight of heaven , if we cast not some glances upon hell ; i have held it requisite to bestow some thoughts upon that dreadfull region of darknesse , and confusion , that by the former of these , our desires may be whetted to the fruition of their blessednesse ; and by the other , we may be stirred up to a care of avoiding those paths that lead down to that second death ; and to a continual thankfulnesse unto that mercifull god , whose infinite goodnesse hath delivered us from that pit of horrour , and perdition . the invisible world . the first book . sect. i. that there is an invisible world . who can think other , but that the great god of heaven loseth much glory by our ignorance ? for , how can we give him the honour due to his name , whiles we conceive too narrowly of him , and his works ? to know him as he is , is past the capacity of our finite understanding , we must have other eyes to discern that incomprehensible essence ; but to see him in his divine emanations , and marvailous works , ( which are the back parts of that glorious majesty ) is that , whereof we may be capable , and should be ambitious ; neither is there any thing in this world , that can so much import us : for wherefore serves the eye of sense , but to view the goodly frame and furniture of the creation ? wherefore serves the eye of reason and faith , but to see that lively and invisible power , which governs and comprehends it ? even this sensible , and materiall world , if we could conceive aright of it , is enough to amaze the most inlightned reason ; for if this globe of earth , in regard of the immense greatnesse of it , is wont ( not unjustly ) to be accounted a world , what shall we say of so many thousand stars , that are ( for the most part ) bigger then it ? how can we but admire so many thousand worlds of light , rolling continually over our heads ; all made by the omnipotent power ; all regularly guided by the infinite providence of the great god ? how poorly must that man needs think of the workmanship of the almighty , that looks upon all these , but as so many torches , set up in the firmament every evening , only so big as they seem ? and with what awfull respects must he needs be carried to his creator , that knowes the vastnesse , and perpetually-constant movings of those lightsom bodies , ruled and upheld only by the mighty word that made them ? there is store of wonders in the visible , but the spirituall , and intelligible world is that , which is more worthy to take up our hearts ; both as we are men , indued with reason , and as regenerate , inlightned by faith ; being so much more excellent then the other , by how much more it is removed from all earthly means of apprehension . brute creatures may behold these visible things , perhaps with sharper eyes then we , but spirituall objects are so utterly out of their reach , as if they had no being : nearest therefore to beasts are those men , who suffer themselves to be so altogether led by their senses , as to believe nothing but what is suggested by that purblind and unfaithfull informer ; let such men doubt whether they have a soul in their body , because their eye never met with it ; or that there are any stars in the firmament at noon-day , because they appear not ; or that there is any air wherein they breath , because nothing appears to them but an insensible vacuity . of all other the sadduces had been the most dull and sottish hereticks that ever were , if ( as some have construed them ) they had utterly denyed the very being of any spirits ; sure ( as learned cameron pleads for them ) they could not be so senselesse ; for beleeving the books of moses , and being conscious of their own animation , their bosomes must needs convince them of their spiritual inmate ; and what but a spirit could inable them to argue against spirits ? and how could they hold a god , and no spirit ? it was bad enough that they denyed the immortality , and constant subsistence of those angelical , immaterial substances ; an opinion long since hissed out , not of the school of christianity only , but of the very stalls and styes of the most brutish paganisme ; although not very long since ( as is reported by hosius , and prateolus ) that cursed glazier of gaunt , david george , durst wickedly rake it out of the dust , and of late some scepticks of our own have let fall some suspicious glances this way : surely , all that know they have souls , must needs beleeve a world of spirits , which they see not ; if from no other grounds , yet out of that analogy , which they cannot but finde betwixt this lesser , and that greater world ; for as this little world , man , consists of an outward visible body , and an inward spiritual soul , which gives life , and motion to that organicall frame ; so possessing all parts that it is wholly in all , and in each part wholly ; so must it also be in this great universe , the sensible and materiall part whereof , hath being , and moving from those spiritual powers , both supreme and subordinate , which dwell in it , and fill and actuate it . every illuminated soul therefore looks about him with no other then s. pauls eyes ; whose profession it is , we look not at the things which are seen , but at the things which are not seen , for the things which are seen are temporall , but the things which are not seen are eternall . sect. ii. the distribution of the invisible world . i cannot quite mislike the conceit of reuchlin , and his ●abala , seconded by galatinus , that as in an egge , the yelk lies in the middest encompassed round with the white , and that again by a film and shell ; so the sensible world is enclosed within the intelligible ; but withall i must adde , that here is not a meer involution only , but a spirituall permeation and inexistence ; yet without all mixture , without all confusion ; for those pure and simple natures are not capable of mingling with grosse , materiall substances ; and the god of order hath given them their own separate essences ▪ offices , operations ; as for the managing of their own spiritual common-wealth , within themselves , so for the disposing , governing , and moving of this sensible world : as therefore we shall foully misconceive of a man , if we shall think him to be nothing but a body , because our eyes see no more ; so we shall no lesse grossely erre , if beholding this outward fabrick , we shall conceive of nothing to be in this vast universe , but the meer lifelesse substance of the heavens , and elements , which runs into our sight ; those lively and active powers that dwell in them could not be such , if they were not purely spirituall . here then , above and beyond all worlds , and in this materiall , and intelligible world , our illuminated eyes meet first with the god of spirits ; the deitie incomprehensible , the fountain of all life and being ; the infinite and self-existing essence , one most pure , simple , eternal act ; the absolute , omnipotent , omnipresent spirit , who in himself is more then a world of worlds , filling & comprehending both the spiritual & sensible world ; in comparison of whom , this all is nothing ; and but from him had been , and were nothing : upon this blessed object , o my soul , may thy thoughts ever dwell ; where the more they are fixed , the more shall they finde themselves ravished from the regard of all sensible things , and swallowed up with an admiration of that , which they are still further off from comprehending . next to this all-glorious and infinite spirit , they meet with those immateriall and invisible powers , who receive their originall and continuance , their natures and offices from that king of glory ; each one whereof is so mighty , as to make up a world of power alone ; each one so knowing , as to contain a world of wisdom , and all of them so innumerably many , that their number is next to infinite ; and all this numberlesse number so perfectly united in one celestial politie , that their entire communion ( under the laws and government of their soverain creator ) makes them a compleat world of spirits , invisibly living and moving both within and above this visible globe of the materiall world . after these , meet we with the glorified souls of the just , who now let loose from this prison of clay , enjoy the full liberty of heaven ; and being at last , reunited to their then immortall bodies , and to their most glorious head , both are , and possesse a world of everlasting blisse . last of all , may thy thoughts fall upon those infernall powers of darknesse , the spirituall wickednesses in heavenly places ; whose number , might , combination , makes up a dreadfull world of evil angels , conflicting where they prevail not , and tormenting where they overcome ; these , together with the reprobate souls , whom they have captived , are the most horrible and wofull prospects of mischief and misery , which either world is subject unto ; now all and every of these , however in respect of largenesse , they may well passe for so many severall worlds ; yet as we are wont to account the whole globe of heaven and earth , and the other inclosed elements ( though vast in their severall extents ) to make up but one sensible world ; so shall we ( in a desire to reduce all to unity ) consider all the intire specifications of spirits , but as ranked in so many regions of one immateriall , and intelligible world . wherefore let us first silently adore ( that mundum archetypum ) that one transcendent , self-being , and infinite essence , in three most glorious persons , the blessed deity , which filleth heaven and earth with the majesty of his glory , as vailed with the beams of infinitenesse , and hid in an inaccessible light ; and let us turn our eyes to the spiritual guard , the invisible attendants of that divine majesty , without the knowledge and right apprehension whereof , we shall never attain to conceive of their god , and ours , as we ought . but , o ye blessed , immortal glorious spirits , who can know you , but he that is of you ? alas this soul of mine knows not it self , how shall it know you ? surely , no more can our minds conceive of you , then our eyes can see you : only , since he that made you hath given us some little glimpse of your subdivine natures , properties , operations , let us weakly as we may , recount them to his glory in yours . sect. iii. the angels of heaven . their numbers . the good lord forgive me for that ( amongst my other offences ) i have suffered my self so much to forget ( as his divine presence , so ) the presence of his holy angels ; it is i confesse my great sin , that i have filled mine eyes with other objects , and have been slack in returning praises to my god , for the continual assistance of those blessed and beneficent spirits , which have ever graciously attended me , without intermission , from the first hour of my conception to this present moment ; neither shall ever ( i hope ) absent themselves from my tutelage , and protection , till they shall have presented my poor soul to her final glory : oh that the dust and clay were so washed out of my eyes , that i might behold , together with the presence , the numbers , the beauties and excellencies of those my ever-present guardians . when we are convinced of the wonderfull magnitude of those goodly stars , which we see moving in the firmament , we cannot but acknowledge , that if god had made but one of them , he could never have been enough magnified in his power ; but , when our sense joyns with our reason , to force upon us withall an acknowledgement of the infinite numbers of those great luminaries ; now we are so far to seek of due admiration , that we are utterly lost in the amazement at this stupendious proof of omnipotence . neither is it otherwise with the invisible , hoast of heaven : if the power of one angel be such , that he were able at his makers appointment , to redact the world to nothing , and the nature of any one so eminent , that it far surmounts any part of the visible creation , what shal we say to those next-to-infinite numbers of mighty , and majestical spirits , wherewith the great god of heaven hath furnished his throne and footstool ? i know not upon what grounds that ( by some , magnified ) prophetesse , could so precisely compute , that if all men should be reckoned up from the first adam to the last man that shal stand upon the earth , there might be to each man assigned more then ten angels ; ambroses account is yet fuller ; who makes all mankind to be that one lost sheep in the parable , and the angels ( whose chore the great shepheard left for a time , to come down to this earthly wildernesse ) to be the ninety and nine : lo here , wel-near an hundred for one ; yet even that number is poor , in comparison of the reckoning of him , who pretends to fetch it from the chosen vessel rapt into paradise ; who presumes to tell us there are greater numbers of angels in every several rank , then there is of the particulars of whatsoever material things in this world ; the bishop of herbipolis instanceth boldly in stars , in leaves , in spires of grasse . but , sure i am , had that dennis of areopagus been in s. pauls room , and supplyed his rapture , he could no more have computed the number of angels , then the best arithmetician , standing upon an hill , & seeing a huge xerxes-like army swarming in the valley , can give a just reckoning of the number of those heads : surely , when our saviour speaks of more then twelve legions of angels , he doth not say , how many ●ore : if those twelve according to hieroms ( though too short ) computation , amount to seventy-two thousand , the more then twelve were doubtlesse more then many millions ; he that made them can tell us ; the beloved disciple in pathmos , as by inspiration from that god , sayes , i beheld , and i heard the voice of many angels round about the throne , and the beasts , and the elders , and the number of them was ten thousand times ten thousand , and thousands of thousands ; now the elders were but 24. and the beasts were but four ; all those other thousands were angels ; and if so many were about his throne , how many do we think were about his missions ? before him , the prophet daniel ( betwixt whom and the evangelist there is so perfect correspondence , that we may well say , daniel was the john of the old testament , and john the daniel of the new ) hath made the like reckoning ; thousand thousands ministred unto him , and ten thousand times ten thousand stood before him : but bildad the shuhite , in one word sayes more then all , is there any number of his armies ? lo , his armies are past all number , how much more his several souldiers ? so as it may not perhaps seem hard to beleeve dionysius , that the angels of but one rank , are more then can be comprehended by any arithmetical number ; or gregory , who determines them numerable only to god that made them , to men innumerable . o great god of heaven , how doth this set forth the infinite majesty of thine omnipotent deity , to be thus attended ! we judge of the magnificence of princes according to the number and quality of their retinue and guard , and other their military powers ; and yet each one of these hath an equally absolute life , and being of his own , receiving only a pay from his soveraign ; what shall we then think of thee the great king of eternal glory , that hast before thy throne , innumerable hosts of powerfull and glorious spirits of thine own making , and upholding ? and how safe are we under so many , and so mighty protectors ? it might be perhaps well meant , and is confessed to be seconded with much reverend antiquity , the conceit , that each man hath a special angel designed for his custody ; and if but so , we are secure enough from all the danger of whatsoever hostile machinations ; however this may seem some scanting of the bountiful provision of the almighty , who hath pleased to expresse his gracious respects to one man in the allotment of many guardians ; for if jacob speak of one angel , david speaks of more ; he shall give his angels charge over thee to keep thee in all thy wayes : and even those which have thought good to abet this piece of platonick divinity concerning the single guardianship of angels , have yet yielded that according to several relations , each one hath many spiritual keepers : insomuch as the forecited * fornerus , late b●shop of wirtzburg , durst assure his auditors , that each of them had ten angels at least assigned to his custody ; according to the respects of their subordinate interests , besides their own person , of their family , parish , fraternity , city , diocese , countrey , office , church , world ; yet even this computation is niggardly and * pinching , since the abundant store and bounty of the almighty can as well afford centuries , as decades of guardians ; howsoever , why should it not be all one to us , since there is no lesse safety in the hands of one then many ; no lesse care of us from many , then from one ? should but one angel guard millions of men , his power could secure them no lesse then a single charge ; but now that we are guarded with millions of angels , what can the gates of hell do ? but what number soever be imployed about us ; sure i am that ( together with them ) those that attend the throne of their maker , make up no lesse ( as nazianzen justly accounts them ) then a world of spirits : a world so much more excellent then this visible , by how much it is more abstracted from our weak senses : o ye blessed spirits , ye are ever by me , ever with me , ever about me ; i do as good as see you for i know you to be here ; i reverence your glorious persons , i blesse god for you ; i walk awfully because i am ever in your eyes , i walk confidently because i am ever in your hands . how should i be ashamed that in this piece of theology , i should be out-bid by very turks , whose priests shut up their devotions with an precatory mention of your presence , as if this were the upshot of all blessings ; i am sure it is that , wherein , next to my god and saviour , i shall ever place my greatest comfort and confidence , neither hath earth or heaven any other besides , that looks like it . sect. iv. the power of angels . multitudes even of the smallest and weakest creatures have been able to produce great effects : the swarms of but flies and lice could amate the great and mighty king of egypt : all his forces could not free him , and his peers from so impotent adversaries : but when multitude is seconded with strength , how must it needs be irresistible ? so it is in these blessed spirits , even their omnipotent maker ( who best knows what is derived from him ) styles them by his apostle , powers , and by his psalmist , mighty ones in strength : a small force seems great to the weak , but that power which is commended by the almighty , must needs be transcendently great : we best judge of powerfulnesse by the effects ; how suddainly had one angel dispatched every first-born in egypt , and after them , the hundred fourscore and five thousand of the proud assyrian army : and if each man had been a legion , with what ease had it been done by that potent spirit ? neither are they lesse able to preserve then to destroy ; that of aquinas is a great word , one angel is of such power , that be were able to govern all the corporeall creatures of the world : justly was it exploded , as the wild heresie of simon magus and his clients , the meand●ians , that the angels made the world ; no , this was the sole work of him that made them ; but , if we say that it pleases god by their ministration to sway and order the marvailous affairs of this great universe , we shall not , i suppose , vary from truth ; if we look to the highest part thereof , philosophers have gone so far as to teach us , ( that which is seconded by the allowance of some great divines ) that these blessed intelligences are they by whose agency under their almighty creator , the heavens and the glorious luminaries thereof continue their ever-constant and regular motions ; and , if there fall out any preternaturall immutations in the elements , any strange concussations of the earth , any direfull prodigies in the skie , whither should they be imputed but to these mighty angels , whom it pleaseth the most high god to imploy in these extraordinary services ? that dreadfull magnificence which was in the delivering of the law on mount sinai , in fire , smoak , thundrings , lightnings , voices , earthquakes , whence was it but by the operation of angels ? and indeed as they are the nearest both in nature and place , to the majesty of the highest , so it is most proper for them to participate most of his power , and to exercise it in obedience to his soveraignty ; as therefore he is that infinite spirit , who doth all things , and can do no more then all , so they ( as his immediate subordinates ) are the means whereby he executeth his illimited power in and upon this whole created world . whence it is , that in their glorious appearances , they have been taken for jehovah himself , by hagar , by manoah and his wife , yea , by the better eyes of the father of the faithfull . now , lord , what a protection hast thou provided for thy poor worms , and not men , creeping here on thine earth ; and what can we fear in so mighty , and sure hands ? he that passeth with a strong convoy through a wild and perilous desert , scorns the danger of wild beasts or robbers , no lesse then if he were in a strong tower at home ; so do we the onsets of the powers of darknesse , whiles we are thus invincibly guarded . when god promised moses that an angel should goe before israel , and yet withall threatned the subduction of his own presence , i marvel not if the holy man were no lesse troubled , then if they had been left destitute and guardless , and that he ceased not his importunity , till he had won the gracious ingagement of the almighty for his presence in that whole expedition : for what is the greatest angel in heaven without his maker ? but let thy favour , o god , order and accompany the deputation of the lowest of thine angels ; what can all the troops of hell hurt us ? assoon may the walls of heaven be scaled , and thy throne deturbed , as he can be foiled that is defenced with thy power : were it possible to conceive that the almighty should be but a looker on in the conflict of spirits , we know that the good angels have so so much advantage of their strength as they have of their station ; neither could those subdued spirits stand in the incounter ; but now , he that is strong in our weaknesse , is strong in their strength for us : blessed be god for them , as the author of them , and their protection ; blessed be they under god as the means used by him for our protection , and blessings . sect. v. the knowledge of angels . if sampson could have had his full strength in his mill , when he wanted his eyes , it would have little availed him ; such is power without knowledge ; but where both of these concur in one , how can they fail of effect ? whether of these is more eminent in the blessed spirits , it is not easie to determine ; so perfectly knowing are they , as that the very heathen philosophers have styled them by the name of intelligences , as if their very being were made up of understanding ; indeed what is there in this whole compass of the large universe that is hid from their eyes ? only the closet of mans heart is lockt up from them , as reserved solely to their maker ; yet so , as that ●hey can by some insensible chinks of those secret notifications which fall from us , look into them also ; all other things , whether secrets of nature , or closest counsels or events , are as open to their sight as the most visible objects are to ours : they do not ( as we mortals are wont ) look through the dim and horny spectacle o● senses , or understand by the mediation of phantasms : but rather , as clear mirrours , they receive at once the full representations of all intelligible things ; having besides that connaturall light , which is universally in them all , certain speciall illuminations from the father of lights . even we men think we know something , neither may our good ▪ god lose the thank of his bounty this way : but alas , he that is reputed to have known most of all the heathen , whom * some have styled the genius of nature could confesse that the clearest understanding is to those things which are most manifest , but as a bats eyes to the sun : do we see but a worm crawling under our feet , we know not what that is , which in it self gives it a being ; do we hear but a bee humming about our ears , the greatest naturalist cannot know whether that noise come from within the body , or from the mouth , or from the wings of that flie : how can we then hope , or pretend to know those things which are abstruse , and remote ? but these heavenly spirits do not only know things as they are in themselves , and in their inward and immediate causes , but do clearly see the first and universal cause of all things ; and that in his glorious essence ; how much more do they know our shallow dispositions , affections , inclinations , ( which peer out of the windows of our hearts ) together with all perils , and events that are incident unto us ? we walk therefore amids not more able then watchfull overseers ; and so are we lookt thorough in all our wayes , as if heaven were all eyes ; under this blessed vigilancy , if the powers of hell can either surprize us with suddainnesse , or circumvent us with subtlety , let them not spare to use their advantage . but oh ye tutelar spirits , ye well know our weaknesse and their strength , our sillinesse and their craft , their deadly machinations and our miserable obnoxiousnesse ; neither is your love to markinde , and fidelity to your maker , any whit lesse then your knowledge , so as your charge can no more miscarry under your hands and eyes , then your selves . as you do alwayes enjoy the beatifical vision of your maker , so your eye is never off from his little ones your blessednesse is no more separable from our safety , then you from your blessednesse . sect. vi . the imployments and operations of angels . even while we see you not , o ye blessed spirits , we know what ye do : he that made you hath told us your task : as there are many millions of you attending the all-glorious throne of your creator , and singing perpetual hallelujahs to him in the highest heavens ; so there are innumerable numbers of you imployed in governing and ordering the creature ; in guarding the elect , in executing the commands which ye receive from the almighty ; what variety is here of your assistance ? one while ye lead us in our way , as ye did israel : another while ye instruct us , as ye did daniel : one while ye fight for us , as ye did for joshua , and judas maccabaeus : another while ye purvey for us , as for elias : one while ye fit us to our holy vocation , as ye did to esay : another while ye dispose of the opportunities of our calling for good , as ye did of philips to the eunuch : one while ye foretell our danger , as to lot , to joseph and mary : another while ye comfort our affliction , as to hagar : one while ye oppose evil projects against us , as to balaam : another while ye will be striven with for a blessing , as with jacob : one while ye resist our offensive courses , as to moses ; another while ye incourage us in our devotions , as ye did paul , and silas , and cornelius : one while ye deliver from durance , as peter : another while ye preserve us from danger and death , as the three children : one while ye are ready to restrain our presumption , as the cherub before the gate of paradise : another while to excite our courage , as to elias and theodosius : one while to refresh and chear us in our sufferings , as to the apostles ; another while to prevent our sufferings , as to jacob , in the pursuit of laban and esau , to the sages in the pursuit of herod : one while ye cure our bodies , as at the pool of bethesda ; another while ye carry up our souls to glory , as ye did to lazarus : it were endlesse to instance in all the gracious offices which ye perform ; certainly there are many thousand events , wherein common eyes see nothing but nature , which yet are effected by the ministration of angels : when abraham sent his servant to procure a wife for his son , from amongst his own cognation ; the messenger saw nothing but men like himself ; but abraham saw an angel fore-contriving the work ; god ( saith he ) shal send his angel before thee , that thou mayest take a wife thence ; when the israelites forcibly by dint of sword expelled the canaanites , and amorites , and the other branded nations , nothing appeared but their own arms ; but the lord of hosts could say , i will send mine angel before thee , by whom i shall drive them thence : balaam saw his asse disorderly starting in the path ; he that formerly had seen visions , now sees nothing but a wall , and a way , but in the mean time , his asse , ( who for the present had more of the prophet then his master ) could see an angel and a sword . the sodomites went groping in the street for lots door , and misse it ; they thought of nothing but some suddain dizzinesse of brain , that disappointed them , we know it was an angel that stroke them with blindenesse : nothing appeared when the egyptian first-born were struck dead in one night ; the astrologers would perhaps say they were planet-struck , we know it was done by the hand of an angel : nothing was seen at the pool of bethesda , but a moved water , when the suddain cures were wrought , which perhaps might be attributed to some beneficiall constellation ; we know that an angel descended , and made the water thus sanative : g●hezi saw his master strangely preserved from the aramite troops , but had not his eyes been opened by the prophets prayers , he had not seen whence that aid came : neither is it otherwise in the frequent experiments of our life ; have we been raised up from deadly sicknesses , when all naturall helps have given us up ? gods angels have been our secret physitians ; have we had instinctive intimations of the death of some absent friends , which no humane intelligence hath bidden us to suspect , who but our angels hath wrought it ? have we been preserved from mortall dangers which we could not tell how by our providence to have evaded ? our invisible guardians have done it . i see no reason to dislike that observation of gerson ; whence is it ( saith he ) that little children are conserved from so many perils of their infancy ; fire , water , falls , suffocations , but by the agency of angels ? surely , where we find a probability of second causes in nature , we are apt to confine our thoughts from looking higher ; yet even there many times are unseen hands : had we seen the house fall upon the heads of jobs children , we should perhaps have attributed it to the natural force of a vehement blast , when now we know it was the work of a spirit : had we seen those thousands of israel falling dead of the plague , we should have complain'd of some strange infection in the air , when david saw the angel of god acting in that mortality : humane reason is apt to be injuriously saucie , in ascribing those things to an ordinary course of natural causes , which the god of nature doth by supernatural agents . a master of philosophy travelling with others on the way ▪ when a fearfull thunder-storm arose , checked the fear of his fellows , and discoursed to them of the naturall reasons of that uprore in the clouds , and those suddain flashes wherewith they seemed ( out of the ignorances of causes ) to be too much affrighted ; in the midst of his philosophicall discourse , he was strucken dead with that dreadfull eruption which he sleighted ; what could this be but the finger of that god , who will have his works rather entertained with wonder , and trembling , then with curious scanning ; neither is it otherwise in those violent huracans , devouring earthquakes , and more then ordinary tempests , and fiery apparitions which we have seen and heard of ; for however there be natural causes given of the usual events of this kinde , yet nothing hinders , but that the almighty for the manifestation of his power and justice , may set spirits whether good or evil , on work to do the same things sometimes with more state and magnificence of horrour : like as we see frogs bred ordinarily , both out of putrefaction , and generation , and yet ( when it was ) for a plague to egypt , they were supernaturally produced ; hail ; an ordinary meteore ; murrain of cattel an ordinary disease , yet for a plague to obdured pharaoh miraculously wrought . neither need there be any great difficulty in discerning when such like events run in a natural course , and when spirits are actors in them ; the manner of their operation , the occasions and effects of them shall soon discry them to a judicious eye ; for when we shall finde that they do manifestly deviate from the road of nature , and work above the power of secondary causes , it is easie to determine them to be of an higher efficiency . i could instance irrefragrably in severall tempests and thunderstorms ( which to the unspeakable terrour of the inhabitants ) were , in my time , seen heard , felt , in the western parts ; wherein the translocation , and transportation of huge massy stones , and irons of the churches above the possibility of naturall distance , together with the strange preservation of the persons assembled , with other accidents sensibly accompanying those astonishing works of god , ( still fresh in the minds of many ) shewed them plainly to be wrought by a stronger hand then natures . * and whither else should we ascribe many events which ignorance teacheth us to wonder at in silence : if murders be descryed by the fresh bleeding of cold , and almost putrefied carcasses : if a man by some strong instinct be warned to change that lodging , which he constantly held for some years , and findes his wonted sleeping place that night crushed with the unexpected fall of an unsuspected contignation : if a man distressed with care for the missing of an important evidence ( † such a one i have known ) shal be informed in his dream , in what hole of his dove-cote he shall find it hid : if a man without all observation of physical criticisms , shall receive and give intelligence many dayes before , what hour shal be his last , to what cause can we attribute these , but to our attending angels ? if a man shall in his dream ( as marcus aurelius antoninus professes ) receive the prescript of the remedy of his disease , which the physitians it seems could not cure ; whence can this be but by the suggestion of spirits ? and surely , since i am convinced that their unfelt hands are in many occurrences of my life ; i have learned so much wit and grace , as rather to yeeld them too much then too little stroke in ordering all my concernments : o ye blessed spirits , many things i know ye do for me , which i discern not , whiles ye do them ; but after they are done : and many things ye may do more which i know not ; i blesse my god and yours , as the author of all ye doe ; i blesse you as the means of all that is done by you for me . sect. vii . the degrees and orders of angels . heaven hath nothing in it but perfection ; but even perfection it self hath degrees as the glorified souls , so the blessed angels have their heights of excellency and glory : he will be known for the god of order , observeth no doubt a most exact order in his court of heaven , nearest to the residence of his majesty . equality hath no place , either in earth or in hell ; we have no reason to seek it in heaven . he that was rapt into the third heaven can tell us of thrones , dominions , principalities , angels and arch-angels in that region of blessednesse . we cannot be so simple , as to think these to be but one classe of spirits ; doubtlesse they are distinctions of divers orders : but what their severall ranks , offices , employments are , he were not more wise that could tell , then he is bold that dare speak : what modest indignation can forbear stamping at the presumption of those men , who , as if upon domingo gonsales his engine , they had been mounted by his gansaes from the moon to the empyreall heaven , and admitted to be the heralds , or masters of ceremonies in that higher world , have taken upon them to marshall these angelicall spirits into their severall rooms ; proportioning their stations , dignities , services , according to the model of earthly courts ; disposing them into ternions of three generall hierarchies , the first relating to the immediate attendance of the almighty ; the other two to the government of the creature , both generall , and particular . in the first , of assistents , placing the seraphim as lords of the chamber ; cherubim , as lords of the cabinet-counsel ; thrones as entire favourites , in whom the almighty placeth his rest . in the second of universall regency ; finding dominions to be the great officers of state , who , as chancellours , marshals , treasurers , govern the affairs of the world , mights , to be the generals of the heavenly militia : powers , as the judges itinerant , that serve for generall retributions of good and evil . in the third of speciall government , placing principalities as rulers of severall kingdoms and provinces ; archangels , as guardians to severall cities and countreys ; and lastly , angels as guardians of several persons : and withall presuming to define the differences of degrees , in each order above other , in respect of the goodlinesse , and excellency of their nature ; making the arch-angels no lesse then ten times to surpasse the beauty of angels ; principalities , twenty times above the arch-angels ; powers , forty times more then principalities : mights , fifty more then powers : domininions , sixty above mights : thrones , seventy above dominions : cherubim , eighty above thrones : seraphim , ninety times exceeding the cherubim . for me , i must crave leave to wonder at this boldnesse : and professe my self as far to seek whence this learning should come , as how to beleeve it : i do verily beleeve there are divers orders of celestial spirits : i beleeve they are not to be beleeved that dare to determine them : especially when i see him that was rapt into the third heaven , varying the order of their places in his severall mentions of them : neither can i trust to the revelation of that sainted prophetesse who hath ranged the degrees of the beatitude of glorified souls , into the several chores of these heavenly hierarchies , according to their dispositions , and demeanures here on earth ; admitting those who have been charitably helpfull to the poor , sick , strangers , into the orb of angels : those who have given themselves to meditation and prayer , to the rank of archangels ; those who have vanquished all offensive lusts in themselves , to the order of principalities ; to the height of powers , those , whose care and vigilance hath restrained from evil , and induced to good such as have been committed to their oversight and governance . to the place of mights , those who for the honour of god , have undauntedly and valiantly suffered ; and whose patience hath triumphed over evils : to the company of dominions those who prefer poverty to riches , and devoutly conform their wills in all things to their makers : to the society of thrones , those , who do so inure themselves to the continuall contemplation of heavenly things , as that they have disposed their hearts to be a fit resting place for the almighty ; to the honour of cherubim , those who convey the benefit of their heavenly meditations unto the souls of others : lastly , to the highest eminence of seraphim , those who love god with their whole heart , and their neighbour for god , and their enemies in god ; and feel no wrongs but those which are done to their maker . i know not whether this soaring conceit be more seemingly pious , then really presumptuous ; since it is evident enough , that these graces do incur into each other , and are not possible to be severed : he that loves god cannot choose but be earnestly desirous to communicate his graces unto others , cannot but have his heart taken up with divine contemplation ; the same man cannot but overlook earthly things , and courageously suffer for the honour of his god : shortly , he cannot but be vigilant over his own wayes , and helpfull unto others : why should i presume to divide those vertues , or rewards which god will have inseparably conjoyned ? and what a strange confusion were this , in stead of an heavenly order of remuneration ? sure i am , that the least degree both of saints and angels is blessednesse : but for those stairs of glory , it were too ambitious in me to desire either to climb , or know them : it is enough for me to rest in the hope that i shall once see them ; in the mean time , let me be learnedly ignorant , and incuriously devout , silently blessing the power and wisdom of my infinite creator , who knows how to honour himself by all these glorious , and unrevealed subordinations . sect. viii . the apparitions of angels . were these celestiall spirits , though never so many , never so powerfull , never so knowing , never so excellently glorious , meer strangers to us , what were their number , power , knowledge , glory unto us ? i hear of the great riches , state and magnificence of some remote eastern monarchs , what am i the better , whiles in this distance their port and affairs are not capable of any relation to me ? to me it is all one not to be , and not to be concerned : let us therefore diligently inquire , what mutual communion there is , or may be betwixt these blessed spirits and us . and first , nothing is more plain , then that the angels of god have not alwayes been kept from mortall eyes under an invisible concealment , but sometimes have condescended so low , as to manifest their presence to men in visible forms , not naturall but assumed . i confesse i have not faith enough to beleeve many of those apparitions that are pretended . i could never yet know what other to think of * socrates his genius ; which ( as himself reports ) was wont to check him , when he went about any unmee● enterprise , and to forward him in good : for the modern times , it is too hard to credit the report of doway letters concerning our busie neighbour p●re cotton , that he had ordinary conference and conversation with angels , both his own tutelar , and those generall of provinces : if so , what need was there for him to have propounded fifty questions , partly of divinity , partly of policy , to the resolution of a demoniack ? who can be so fondly credulous , as to believe that jo. carrera a young father of the society , had a daily companion of his angell in so familiar a fashion , as to propound his doubts to that secret friend , to receive his answers , to take his advise upon all occasions ; to be raised by him every morning from his bed , to his early devotions ; till once delaying caused , for a time , an intermission ; or that the aged cappuchin franciscus de bergamo ( noted for the eleven pretious stones which were found in his gall ) had for eight years together before his death , the assistance of an angel in humane shape for the performing of his canonicall hours ; or , that the angels helped their s. gudwal , and s. oswald bishop of worcester to say his masse ; or ▪ that isidore the late spanish peasant ( newly sainted amongst good company by greg. the 15. ) serving an hard master , had an angell to make up his daily task at his plough , whiles the good soul was at his publique devotions ; like as another angel supplyed felix , the lay cappuchin , in tending his cattle : or that francisca romana ( lately canonized ) had two celestial spirits , visibly attending her , the one of the order of archangels , which never left her : the other of the fourth order of angels , who frequently presented himself to her view : their attire , sometimes white , sometimes blew , purple more rarely ; their tresses of hair , long , and golden , as the over-credulous bishop of wirtzburge reports from gulielmus baldesanus , not without many improbable circumstances ; these and a thousand more of the s●me branne , finde no more belief with me , then that story , which franciscus albertinus relates out of baronius , as done here at home ; that in the year 1601. in england , there was an angel seen upon one of our altars , ( and therefore more likely to be known in our own island , then beyond the alps ) in a visible form , with a naked sword in his hand , which he glitteringly brandished up and down , foyning sometimes , and sometimes striking ; thereby threatning so long ago an instant destruction to this kingdome . and indeed , why should we yeeld more credit to these pretenders of apparitions , then to adelbertus the german heres●arch , condemned in a councel of rome , by pope zacharie , who gave no lesse confidently out , that his angel-guardian appeared daily to him , and imparted to him many divine revelations , and directions ? or if there be a difference pleaded in the relations , where or how shal we finde it ? this we know , that so sure as we see men , so sure we are that holy men have seen angels ; abraham saw angels in his tent dore : lot saw angels in the gate of sodome : hagar in the wildernesse of beersheba : jacob in the way : moses in the bush of horeb : manoah and his wife in the field : gideon in his threshing flore : david by the threshing flore of araunah : what should i mention the prophets , elijah , elisha , esay , daniel , zachary , ezekiel , and the rest ? in the new testament , joseph , mary , zachariah the father of john baptist , the shepheards , mary magdalen , the gazing disciples at the mount of olives , peter , philip , cornelius , paul , john the evangelist , were all blessed with the sight of angels . in the succeeding times of the church primitive , i dare beleeve that good angels were no whit more sparing of their presence for the comfort of holy martyrs and confessors under the pressure of tyranny for the dear name of their saviour : i doubt not but constant theodorus saw and felt the refreshing hand of the angel , no lesse then he reported to julian his persecutor : i doubt not but the holy virgins , theophila , agnes , lucia , cecilia , and others , saw the good angels protectors of their chastity . as one that hath learned in these cases to take the mid-way betwixt distrust , and credulity ; i can easily yield that those retired saints of the prime ages of the church had sometimes such heavenly companions , for the consolation of their forced solitude ; but withall , i must have leave to hold that the el●er the ●ch grew , the more rare was the use of these apparitions , as of other miraculous actions , and events : not that the arm of our god is shortned , or his care and love to his beloved ones , any whit abated : but for that his church is now in this long processe of time setled , through his gracious providence , in an ordinary way . like as it was with his israelites , who whiles they were in their longsome passage , were miraculously preserved , and protected , but when they came once to be fixed in the land of promise , their angelical sustenance ceased ; they then must purvey for their own food , and either till , or famish . now then in these later ages of the church , to have the visible apparition of a good angell , it is a thing so geason and uncouth , that it is enough for all the world to wonder at : some few instances our times have been known to yield : amongst others , that is memorable which philip melanchton as an eye-witnesse reports . simon grynaeus a learned and holy man , coming from heidelburg to spire ; was desirous to hear a certain preacher in that city , who in his sermon ( it seems ) did then let fall-some erroneous propositions of popish doctrine , much derogatory from the majesty and truth of the son of god ; wherewith grynaeus being not a little offended , craved speedy conference with the preacher , and laying before him the falshood and danger of his doctrines , exhorted him to an abandoning , and retractation of those mis-opinions ; the preacher gave good words and fair semblance to grynaeus , desiring further and more particular conference with him , each imparted to other their names and lodgings ; yet inwardly , as being stung with that just reproof , he resolved a revenge by procuring the imprisonment , and ( if he ●ight ) the death of so sharp a censurer : grynaeus misdoubting nothing , upon his return to his lodging , reports the passages of the late conference to those who sate at the table with him ; amongst whom melancthon being one , was called out of the room to speak with a stranger , newly come into the house ; going forth accordingly , he finds a grave old man of a goodly countenance ; seemly , and richly attired ; who in a friendly and grave manner tells him , that within one hour , there would come to their inne , certain officers , as from the king of the romans to attach grynaeus , and to carry him to prison ; willing him to charge grynaeus , with all possible speed to flee out of spires ; and requiring melancthon to see that this advantage were not neglected ; which said , the old man vanished out of his sight : instantly melancthon returning to his companions , recounted unto them the words of this strange monitor ; and hastned the departure of grynaeus accordingly ; who had no sooner boated himself on the rhine , then he was eagerly searcht for at his said lodging ; that worthy divine in his commentary upon daniel , both relates the story , and acknowledges gods fatherly providence in sending this angell of his , for the rescue of his faithfull servant : others , though not many of this kinde , are reported by simon goulartius in his collection of admirable and memorable histories of our time ; whither for brevity sake i refer my reader . but more often hath it faln out , that evill spirits have visibly presented themselves in the glorious forms of good angels ; as to simeon stylites , to pachomius , to valens the monk , to rathodus duke of freezland , to macarius , to gertrude in westphalia , with many others ; as we finde in the reports of ruffinus vincentius , caesarius palladius : and the like delusions may still be set on foot , whiles satan , who loves to transform himself into an angell of light , laboureth by these means to noursle silly souls in superstition : too many whereof have swallowed the bait , though others have descried the book : amongst the rest , i like well the humility of that hermite , into whose cell , when the divel presented himself , in a goodly and glittering form , and told him that he was an angell sent to him from god ; the hermite turned him off with this plain answer , see thou whence thou comest ; for me , i am not worthy to be visited with such a guest as an angel . but the trade that we have with good spirits is not now driven by the eye , but is like to themselves , spiritual : yet not so , but that even in bodily occasions , we have many times insensible helps from them in such manner , as that by the effects , we can boldly say , here hath been an angel though we saw him not . of this kind was that ( no less then miraculous ) cure , which at s. madernes in cornwall , was wrought upon a poor cripple * whereof ( besides the attestation of many hundreds of the neighbours ) i took a strict and personall examination , in that * last visitation which i either did , or ever shall hold : this man , that for sixteen years together was fain to walk upon his hands , by reason of the close contraction of the sinews of his legs , was , ( upon three monitions in his dream to wash in that well ) suddainly so restored to his limbs , that i saw him able both to walk , and to get his own maintenance ; i found here was neither art nor collusion , the thing done , the author invisible . the like may we say of john spangenberge pastour of northeuse ; no sooner was that man stept out of his house , with his family to go to the bayns , then the house fell right down in the place : our own experience at home is able to furnish us with divers such instances : how many have we known that have faln from very high towers , and into deep pits , past the naturall possibility of hope , who yet have been preserved not from death only , but from hurt : whence could these things be , but by the secret aid of those invisible helpers ? it were easie to fill volumes with particulars of these kinds ; but the main care , and most officious endeavours of these blessed spirits are employed about the better part , the soul ; in the instilling of good motions ; enlightning the understanding , repelling of temptations , furthering our opportunities of good , preventing occasions of sin , comforting our sorrows , quickning our dulnesse , incouraging our weaknesse ; and lastly , after all carefull attendance here below , conveying the souls of their charge , to their glory , and presenting them to the hands of their faithfull creator . it is somewhat too hard to beleeve , that there have been ocular witnesses of these happy convoys ; who lists may credit that which hierom tells us , that antony the hermit saw the soul of his partner in that solitude ( paul ) carried up by them to heaven ; that severinus bishop of colein saw the soul of s. martin thus transported , as gregory reports in his dialogues ; that benedict saw the soul of germanus in the form of a fiery globe thus conveyed ; what should i speak of the souls of the holy martyrs , tiburtius , valerian , maximus , marcellinus , justus , quintinus , severus , and others : we may if we please ( we need not unlesse we list ) give way to these reports , to which our faith obliges us not : in these cases we go not by eye-sight : but we are well assured the soul of lazarus was by these glorious spirits carried up into the bosome of abraham , neither was this any priviledge of his above all other the saints of god ; all which as they land in one common harbour of blessednesse , so they all participate of one happy means of portage . sect. ix . the respects which we owe to the angels . such are the respects of good angels to us ; now what is ours to them ? it was not amisse said of one , that the life of angels is politicall , full of intercourse with themselves and with us : what they return to each other in the course of their theophanies , is not for us to determine ; but since their good offices are thus assiduous unto us , it is meet we do inquire what duties are requirable from us to them . devout bernard is but too liberall in his decision , that we owe to these beneficient spirits reverence for their presence , devotion for their love ; and trust for their custody . doubtlesse , we ought to be willing to give unto them so much as they will be willing to take from us : if we go beyond these bounds , we offend , and alienate them : to derogate from them is not so hainous in their account , as to overho●our them . s. john proffers an humble geniculation to the angell , and is put off , with a see thou do it not , i am thy fellow servant : the excesses of respects to them , have turned to abominable impiety ; which howsoever hierome sems to impute to the jews , eve● since the prophets time , yet simon magus was the first that we finde guilty of this impious flattery of the angels ; who fondly holding that the world was made by them , could not ●hink fit to present them with lesse then divine honour : h● cursed cholar , menander , ( whose errour prateolus wrongfully fathers upon aristotle ) succeeding him in that wicked heresie , as eusebius tels us , left behind him saturnius , not inferiour to him in this frenzie ; who ( as tertullian and philastrius report him ) fancied together with his mad fellows , that seven angels made the world , not acquainting god with their work : what should i name blasphemous cerinthus , who durst disparage christ in comparison with angels ? not altogether so bad were those hereticks ( though bad enough ) which took their ancient denomination from the angels ; who professing true christianity and detestation of idolatry , ( as having learned that god only is to be worshipped properly ) yet reserved a certain kind of adoration to the blessed angels ; against this opinion and practice , the great doctour of the gentiles seems to bend his style , in his epistle to the colossians , forbidding a voluntary humility in worshipping of angels ; whether grounded upon the superstition of ancient jews , as hierom and anselm ; or upon the ethnick philosophie of some platonick , as estius and cornel●us à lapide imagine ; or upon the damnable conceits of the simonians and cerinthians , as tertullian , we need not much to inquire ; nothing is more clear then the apostles inhibition ▪ afterward seconded by the synod of laodicea ; whereto yet theodorets noted commentary would seem to give more light ▪ who tels us that upon the ill use made of the giving of the ●aw by the hands of angels , there was an errour of old maintained , of angel-worship , which still continued in phrygia and pisidia , so that a sinod was hereupon assembled at laodicea , the chief city of phrygia ; which by a direct canon forbad praying to angels ; a practice ( saith he ) so setled amongst them that even to this day there are to be seen amongst them , and their neighbours the oratories of s. mi●hael . here then was this mishumility , that they thought it too much boldnesse to come ●mmediately to god , but that we must first make way to his favour by the mediation of angels ; a testimony so pregnant , that i wonder not if caranza flee into corners ; and all the fautors of angel-worship be driven to hard shifts to avoid it : but what do i with controversies ? this devotion we do gladly professe to owe to good angels , that though we do not pray unto them , yet we do pray to god for the favour of their assistance , and protection ; and praise god for the protection that we have from them : that faithfull patriarch , of whom the whole church of god receives denomination , knew well , what he said , when he gave this blessing to his grand-children : the angell that redeemed me from all evill , blesse the children : whether this were an interpretative kind of imploration , as becanus and lorichius contend ; or whether ( as is no lesse probable ) this angel were not any created power , but the great angell of the covenant ; the same which jacob wrestled with before , for a blessing upon himself , as athanasius and cyril well conceive it , i will not here dispute ; sure i am , that if it were an implicit prayer , and the angell mentioned , a creature ; yet the intention was no other then to terminate that prayer in god , who blesseth us by his angel . yet further , we come short of our dutie to these blessed spirits , if we entertain not in our hearts an high and venerable conceit of their wonderfull majesty , glory , and greatnesse : and an awfull acknowledgment and reverentiall awe of their presence ▪ an holy joy , and confident assurance of their care and protection ; and lastly , a fear to doe ought that might cause them to turn away their faces , in dislike , from us : all these dispositions are copulative : for certainly , if we have conceived so high an opinion of their excellency , and goodnesse as we ought ; we cannot but be bold upon their mutuall interest , and be afraid to displease them : nothing in the world but our sins can distaste them : they look upon our natural infirmities , deformities , loathsomnesses , without any offence , or nauseation : but our spirituall indispositions are odious to them ▪ as those which are opposite to their pure natures . the story is famous of the angell and the hermite , walking together ; in the way there lay an il-sented and poisonous carrion , the hermite stopt his nose , and turned away his head , hasting out of that offensive air , the angell held on his pace , without any shew of dislik : straightway they met with a proud man , gaily dressed , strongly perfumed , looking high , walking stately , the angell turned away his head , and stopt his nosthrils , whiles the hermite passed on not without reverence to so great a person : and gave this reason ; that the stench of pride was more loathsome to god and his angels , then that of the carcass , could be to him . i blush to think , o ye glorious spirits , how often i have done that whereof ye have been ashamed for me ; i abhor my self to recount your just dislikes ; and do willingly professe , how unworthy i shall be of such friends , if i be not hereafter jealous of your just offence . neither can i without much regret , thinke of those many and horrible nuisances , which you find every moment from sinfull mankind : wo is me , what odious sents arise to you perpetually from those bloody murders , beastly uncleannesses , cruell oppressions , noisome disgorgings of surfeits , and drunkennesses , abominable idolatries , and all manner of detestable wickednesses , presumptuously committed every where ; enough to make you abhorre the presence and protection of debauched and deplored mortality . but for us that are better principled , and know what it is to be over-lookt by holy and glorious spirits , we desire and care to be more tender of your offence then of a world of visible spectatours : and if the apostle found it requisite to give such charge , for but the observation of an outward decencie ; not much beyond the lists of indifferencie , because of the angels ; what should our care be in relation to those blessed spirits , of our deportment in matter of morality , and religion ? surely , o ye invisible guardians , it is not my sense that shall make the difference , it shall be my desire to be no lesse carefull of displeasing you , then if i saw you present by me , cloathed in flesh : neither shall i rest lesse assured of your gracious presence and tuition , and the expectation of all spirituall offices from you , which may tend towards my blessednesse , then i am now sensible of the ●nimation of my own soul . the invisible world . the second book . sect. i. of the souls of men . of their separation and immortality . next to these angelicall essences , the souls of men , whether in the body , or severed ●rom it , are those spirits which people the invisible world ●ex● to them , i say ▪ not the s●me with them , not bett●r those of the ancient which have thought that the ruine of angels is to be supplyed by ●lessed souls , spake doubtless without the book ; for he that is the truth it self hath said , they be ( {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ) like , not the same : and justly are those ●xploded , whether pythago●eans , or stoicks , or gnost●cks , or manichees , or alma●icus ▪ or ( if lactantius himself were in that errour , as ludovicus vives construes him ) who falsly dreamed that the souls of ●en were of the substance of that god , which inspired them ; these errours are more ●it for ellebore , then for theologicall conviction : spirituall substances doubtlesse they ●re , and such as have no lesse distant originall from the body , then heaven is from earth : galen was not a better physi●●an then an ill divine , whiles ●e determines the soul to be the complexion and temperament of the prime qualities ; no other then that harmony which the elder naturalists dreamed of , an opinion no lesse brutish ; then such a soul : for how can temperamet be the cause of any progressive motion ; much lesse of a rationall discourse ? here is no materiality , no physicall composition in this inmate of ours ; nothing but a substantiall act , an active spirit , a spirituall form of the king of all visible creatures : but as for the essence , originall derivation , powers , faculties , operations of this humane soul as it is lodged in this clay , i leave them to the disquisition of the great secretaries of nature ; my way lyes higher , leading me from the common consideration of this spirit , as it is clogged with flesh , unto the meditation of it , as it is devested of this earthly case , and clothed with an eternity whether of joy or torment : we will begin with happinesse , ( our fruition whereof ( i hope ) shall never end , ) if first we shall have spent some thoughts upon the generall condition of this separation . that the soul after separation from the body , hath an independent life of its owne ; is so clear a truth , that the very heathen philosophers , by the dimme light of nature have determined it for irrefragable : in so much as aristotle himself ( who is wont to hear ill for his opinion of the soules mortality ) is confidently reported to have written a book of the soul separate , which thomas aquinas in his ( so late ) age professes to have seen : sure i am , that his master plato , and that heathen martyr , socrates ( related by him ) are full of divine discourses of this kind . in so much as this latter , when crito was asking him how he would be buried : i perceive ( said he ) i have lost much labour , for i have not yet perswaded my crito , that i shall flye clear away , and leave nothing behind me ; meaning that the soul is the man , and would be ever it self , when his body should have no being : and in xenophon ( as cicero cites him ) cyprus is brought in saying thus , nolite arbitrari , &c. think not my dear sons ▪ that when i shall depart from you , i shall then cease to have any being ; for even whiles i was with you ye saw not that soul which i had , but yet ye well saw by those things which i did , that there was a soul within this body : beleeve ye therefore , that though ye shall see no soul of mine , yet that it still shall have a being . shortly , all but an hatefull epicurus , have astipulated to this truth : and if some have fa●cied a transmigration of souls into other bodies , others , a passage to the stars which formerly governed them ; others , to i know not what elysian fields ; all have pitched upon a separate condition . and indeed not divinity only , but true natural reason will necessarily evince it : for the intellective soul being a more spirituall substance , and therefore having in it no composition at all , and by consequence , nothing that may tend towards a not-being , can be no other ( supposing the will and concurrence of the infinite creator ) then immortall : besides , ( as our best way of judgging ought is wont to be by the effects ) certainly all operations are from the forms of things , and all things do so work as they are : now the body can do nothing at all without the help of the soul , but the soul hath actions of its own ; as the acts of understanding , thinking , judging , remembring , ratiocination ; wherof , if ( whiles it is within us ) it receives the first occasions by our senses , and phantasms ; yet it doth perfect and accomplish the said operations , by the inward powers of its own faculties ; much more , and also more exactly can it do all these things , when it is meerly it self ; since the clog that the body brings with it , cannot but pregravate , and trouble the soul in all her performances : in the mean time , they do justly passe for mentall actions ; neither do so much as receive a denomination from the body : we walk , move , speak , see , feel , and do other humane acts ; the power that doth them is from the soul ; the means or instrument , whereby they are done , is the body ; no man will say the soul walks , or sees , but the body by it : but we can no more say that the soul understands or thinks by the aid of the body , then we can say the body thinks , or understands , by means of the soule : these therefore being distinct and proper actions , do necessarily evince an independing , and self-subsisting agent . o my soul , thou couldst not be thy self , unless thou knew'st thine originall , heavenly ; thine essence , separable ; thy continuance eviternall . but what do we call in reason , and nature to this parle , where faith ( by which christianity teacheth us to be regulated ) finds so full , and pregnant demonstrations : no lesse then halfe our creed sounds this way , either by expression , or inference ; where in whiles we professe to believe that christ our saviour rose from the dead and ascended we implie that his body was ●ot more dead , then his soul living and active ; that was whereof he said , father into thy hands i commend my spirit : now , we cannot imagine one life of the head , and another of the body : his state therefore is ours ; every way are we conform to him : as our bodies then shall be once like to his , glorious ; so our souls cannot be but , as his , severed by death , crowned with immortality : and if he shall come to judge both the quick and the dead ; those dead whom he shall judge , must be living ; for ( as our saviour said in the like case ) god is not the judge of the dead , as dead , but the judge of the living that were dead , and therefore living in death , and after death : and whereof doth the church catholick consist , but of some members , warfaring on earth , others triumphant in heaven ? and what doth that triumph suppose , but both a beeing , and a beeing glorious ? what communion were there of saints , if the departed souls were not ▪ and the soul , when it begins to be perfect , should cease to be ? to what purpose were the resurrection of the body , but to meet with his old partner , the soul ? and that meeting only implies both a separation , and existence . lastly , what life can there be properly but of the soul ? and how can that life be everlasting , which is not continued ? or that continued , that is not ? if then he may be a man ; certainly , a christian he cannot be , who is more assured that he hath a soul in his body , then that his soul shall once have a being without his body : death may tyrannize over our earthly parts , the worst he can do to the spirituall , is to free it from a friendly bondage . chear up thy self therefore , o my soul , against all the fears of thy dissolution ; thy departure is not more certain then thy advantage ; thy being shall not be lesse sure but more free , and absolute : is it such a trouble to thee to be rid of a clog ? or art thou so loath to take leave of a miserable companion for a while , on condition that he shall ere long meet thee happy ? sect. ii. of the instant vision of god upon the egression of the soul : and the present condition till then . but if , in the mean while , we shall let fall our eyes upon the present condition of the soul , it will appear how apt we are to misknow our selves , and that which gives us the being of men ; the most men , how ever they conceive they have a soul within them , by which they receive their animation , yet they entertain but dull and gloomy thoughts concerning it ; as if it were no lesse void of light and activity , then it is of materiality , and shape : not apprehending the spirituall agility , and clearly-lightsome nature of that whereby they are enlived : wherein it will not a little availe us to have our judgements thoroughly rectified ; and to know that as god is light , so the soul of man which comes immediately from him , and bears his image , is justly , even here , dignified with that glorious title ; i spe●k not only of the regenerate soul illuminated by divine inspirations , and supernaturall knowledge ; but also even of that rationall soul , which every man bears in his bosome . the spirit of man ( saith wise solomon ) is the candle of the lord , ( prov. 20.27 . ) searching all the inward parts of the belly . and the dear apostle : in him was life , and the life was the light of men , joh. 1.4 . and more fully , soon after : that light was the true light that lightneth every man that cometh into the world . v. 9. no man can be so fondly charitable , as to think every man that comes into the world , illightned by the spirit of regeneration : it is then that intellectuall light of common nature , which the great illuminator of the world beams forth into every soul , in such proportion as he finds agreeable to the capacity of every subject : know thy self therefore . o man , and know thy maker : god hath not put into thee a dark soul : or shut up thy inward powers in a dungeon of comfortlesse obscuritie ; but he hath set up a bright shining lamp in thy breast : whereby thou maiest sufficiently discern naturall and morall truths , the principles and conclusions whether of nature or art , herein advancing thee above all other visible creatures , whom he hath confined ( at the best ) to a mere opacity of outward and common sense ; but if our naturall light shall , through the blessing of god , be so happily improved , as freely to give place to the spirituall , reason to faith , so that the soul can now attain to see him that is invisible , and in his light to see light , now , even whiles it is over-shaded with the interposition of this earth , it is already entered within the verge of glorie : but , so soon as this va●● o● wretched mortality is done away ; now it enjoyes a clear heaven for ever , and sees as it is seen . amongst many heavenly thoughts , wherewith my everdear and most honoured , and now blessed friend , the late edward earl of norwich , had wont to animate himself against the encounter with our last enemy death ; this was one not of the meanest , that in the very instant of his souls departing out of his body , it should immediately enjoy the v●sion of god : and certainly so it is , the spirits of just men , need not stand upon d●stances of place , or space of time , for this beatificall sight ; but so soon as ever they are out of their clay lodging , they are in their spiritu●ll heaven even whiles they are happily conveying to the locall ; for since nothing hindred them from that happy sight , but the interposition of this earth , which we carry about us , the spirit being once free from that impediment , sees as it is seen , being instantly passed into a condition like unto the angels ; wel therefore are these coupled together by the blessed apostle , who in his divine rapture had seen them both ; ye are come ( saith he ) unto mount sion , and unto the city of the living god , the heavenly jerusalem ; and to an innumerable company of angels , and to the spirits of just men made perfect . as then the angels of god , wheresoever they are ( though imployed about the affairs of this lower world ) yet do still see and enjoy the vision of god ; so do the souls of the righteous , when they are once eased of this earthly load : doubtlesse , as they passed through degrees of grace , whiles they took up with these homely lodgings of clay ; so they may passe through degrees of blisse , when they are once severed . and if ( as some great divines have supposed ) the angels themselves shall receive an augmentation of happinesse at the day of the last judgement , when they shall be freed from all their charge and imployments , ( since the perfection of blessedness consists in rest , which is the end of all motion ) how much more shal the saints of god then receive an enlargment of their felicity ; but in the mean time , they are entered into the lists of their essential beatitude , over the threshold of their heaven . how full and comfortable is that profession of the great apostle , who when he had sweetly diverted the thoughts of himself and his corinthians from their light afflictions to an eternall weight of excelling glory , from things temporall , which are seen , to those everlasting , which are not seen : addes ; for we know that if our earthly house of this tabernacle be dissolved , we have a building not made with hands eternall in the heavens ; more then implying , that our eye is no sooner off from the temporall things , then it is taken up with eternall objects ; and that the instant of the dis●olution of these clay cottages , is the livery and seisin of a glorious and everlasting mansion ●n heaven . canst thou believe this o my soul , and yet recoil ●t the thought of thy departure ? wert thou appointed af●er a dolorous dissolution to spend some hundreds of years at the fore-gates of glory ( though in a painless expectation of a late happinesse ) even this hope were a pain alone ; but if sense of pain were also added to the delay , this were more then enough to make the condition justly dreadfull : but now that one minute shuts our eyes , and opens them to a clear sight of god , determines our misery , and begins our blessednesse ; oh the cowardise of our unbeleefe , if we shrinke at so momentany a purchase of eternity ! how many have we known that for a false reputation of honour have rushed into the jawes of death , when we are sure they could not come back to enjoy it ; and do i tremble at a minutes pain , that shall feoffe me in that glory , which i cannot but for ever enjoy ? how am i ashamed to hear an heathen socrates , encouraging himselfe against the feares of death from his resolution of meeting with some fmous persons in that other world , and to feel my self shrugging at a short brunt of pain , that shall put me into the blisse-making presence of the all-glorious god , into the sight of the glorified humanity of my dear redeemer , into the society of all the angels and saints of heaven ? sect. iii. of the souls perpetual vigilancy , and fruition of god . it is no other then a frantick dream of those erroneous spirits that have fancied the sleep of the soul , and that so long and deep a sleep , as from the evening of the dissolution , till the morning of the resurrection ; so as all that while , the soul hath no vision of god , no touch of joy or pain . an errour wickedly rak't up out of the ashes of those arabick hereticks , whom origen is said to have reclaimed : and since that time , taken up ( if they be not slandered ) by the armenians , and fratricelli ; and once countenanced , and abetted by pope john the 22. ( as pope adrian witnesseth , ) yea so inforced by him , upon the university of paris , as that all accesse to degrees was barred to any whosoever refused to subscribe , and swear to that damnable position : the minorites began to finde relish in that poison , which no doubt had proceeded to further mischief , had not the interposition of philip the-then-french king happily quelled that uncomfortable and pernicious doctrine , so as we might have hoped it should never have dared more to look into the light . but , wo is me , these prodigious times amongst a world of other uncouth heresies , have not stuck to fetch even this also ( wel-worsed ) back from that region of darknesse , whither it was sent : indeed who can but wonder that any christian can possibly give entertainment to so absurd a thought ; whiles he hears his saviour say , father i will that they also whom thou hast given me , be with me , where i am ; and that ( not in a safe sleep ) they may behold my glory , which thou hast given me : behold it ? yea , but when ? at last perhaps when the body shall be resumed ? nay , ( to choak this cavill ) the blisse is present , even already possessed ; the glory which thou gavest me i have given to them : it was accordingly his gracious word to the penitent theef , this day shalt thou be with me in paradise : how clear is that of the chosen vessell , opposing our present condition to the succeeding : for now we see through a glasse darkly ; but then ( that is , upon our dissolution ) face to face , the face of the soul to the face of god : the infinit amiableness whereof was that which inflamed the longing desire of the blessed apostle to depart and to be with christ ; as knowing these two inseparable , the instant of his departure , and his presence with christ : else the departure were no lesse worthy of fear , as the utmost of evils , then now it is of wishing for , as our entrance into blessednesse : away then with that impious frenzie of the souls , whether mortality , or sleep in death : no , my soul , thou doest then begin to live , thou doest not awake till then : now whiles thou art in the bed of this living clay , thine eyes are shut , thy spirituall senses are tyed up , thou art apt to s●ort in a sinfull security ; thou dreamest of earthly vanities ; then , only then are thine eyes opened , thy spirituall faculties freed ; all thy powers quickned , and thou art perpetually presented with objects of eternall glory . and if at any time during this pilgrimage , thine eye-lids have been some little raised by divine meditations , yet how narrowly , how dimly art thou wont to see ? now thine eies shall be so broadly and fully opened , that thou shalt see whole heaven at once ; yea , which is more , the face of that god , whose presence makes it heaven : oh glorious sight ! o most blessed condition ! wise solomon could truly observe that the eye is not satisfied with seeing ; neither indeed can it be here below ; nothing is so great a glutton as the eye ; for when we have seen all that we can , we shall still wish to see more ; and that more is nothing if it be lesse their all ; but this infinite object ( which is more then all ) shall so fill and satisfie our eyes , that we cannot desire the sight of any other ; nor ever be glutted with the sight of this ; old simeon when once he had lived to see the lord of life cloathed in flesh , could say , ●ord now lettest thou thy servant depart in peace for mine eyes have seen thy salvation : if he were so full of the sight of his saviour in the weaknesse of humane flesh , and in the form of a servant ; how is he more then fated with the perfection of joy , and heavenly detestation , to see that saviour clothed with majesty ; to see his all glorious godhead ; and so to see , as to enjoy them ; and so enjoy them , as that he shall never intermit their sight and fruition to all eternity . sect. iv. of the knowledge of the glorified . as concerning all other matters , what the knowledge is of our souls , separated , and glorified , we shall then know when ours come to be such : in the mean time , we can much less know their thougths , then they can know ours : sure we are , they do not know in such manner as they did , when they were in our bosomes ; by the help of senses and phantasms , by the discursive inferences of ratiocination ; but as they are elevated to a condition suitable to the blessed angels ; so they know like them : though not by the meanes of a naturall knowledge , as they , yet by that supernaturall light of intimation , which they receive by their glorified estate : whether by vertue of this divine illumination they know the particular occurrences which we meet with here below , he were bold that would determine . only this we may confidently affirme , that they do clearly know al those things which do any way appertain to their estate of blessednesse . amongst which , whether the knowledge of each other in that region of happinesse may justly be ranked , is not unworthy of our disquisition . doubtlesse , as in god there is all perfection eminently , and transcendently , so in the sight and fruition of god , there cannot be but full and absolute felicity ; yet this is so farre from excluding the knowledge of those things which derive their goodnesse and excellency from him , as that it compriseth , and supposeth it : like as it is also in our affections ; we love god only as the chief good ; yet so as that we love other things in order to god ; charity is no more subject to losse , then knowledge , both these shall accompany our souls to and in that other world . as then , we shall perfectly love god , and his saints in him ; so shall we know both : and though it be a sufficient motive of our love in heaven , th●t we know them ▪ to be saints ; yet it seems to be no small addition to our happinesse , to know that those saints were once ours : and if it be a just joy to a parent here on earth to see his child gracious , how much more acession shall it be to his joy above , to see the fruits of his loines glorious , when both his love is more pure , and their improvement absolute ? can we make any doubt that the blessed angels know each other ? how senselesse were it to grant that no knowledge is hid from them , but of themselves ? or can we imagine that those angelicall spirits do not take speciall notice of those souls which they have guarded here , and conducted to their glory ? if they do so , and if the knowledge of our beatified souls shall be like to theirs , why should we abridg our selves more then them , of the comfort of our interknowing ? surely ▪ our dissolution shall abate nothing of our naturall faculties ; our glory shal advance them ; so as what we once knew we shall know better : and if our souls can then perfectly know themselves , why should they be denied the knowledge of others ? doubt not then , o my soul , but thou shalt once see ( besides the face of thy god , whose glory fils heaven and earth ) the blessed spirits of the ancient patriarchs , and prophets , the holy apostles and evangelists , the glorious martyrs and confessors ; those eminent saints , whose holiness thou wert wont to magnifie ; and amongst them , those in whom nature and grace have especially interessed thee , thou shalt see them , and enjoy their joy and they thine : how oft have i measured a long and foul journey to see some good friend , and digested the tediousnesse of the way with the expectation of a kind entertainment , and the thought of that complacency which i should take in so dear ? presence ? and yet perhaps , when i have arrived , i have found the house disordered , one sick , another disquieted , my selfe indisposed ; with what cheerfull resolution should i undertake this my last voyage , where i shal meet with my best friends , and find them perfectly happy , and my selfe with them ? sect. v. of the glory of heaven injoyed by blessed souls . how often have i begged of my god , that it would please him to shew me some little glimpse of the glory of his saints ? it is not for me to wish the sight ( as yet ) of the face of that divine majesty ; this was two much for a moses to sue for ; my ambition only is , that i might , if but as it were through some cranie , or key-hole of the gate of heaven , see the happy condition of his glorious servants . i know what hinders me , my miserable unworthinesse , my spiritual blindnesse . o god , if thou please to wash off my clay with the waters of thy siloam , i shall have eyes ; and if thou anoint them with thy precious eye-salve , those eyes shall be clear , and enabled to behold those glories which shall ravish my soul . and now , lord , what pure and resplendent light is this , wherein thy blessed ones dwel ? how justly did thine ecstatical apostle call it the inheritance of the saints in light ? light unexpressible , light unconceivable , light inaccessible ? lo , thou that hast prepared such a light to this inferiour world for the use and comfort of us mortall creatures , as the glorious sun , which can both inlighten and dazle the eyes of all beholders ▪ hast proportionally ordained a light to that higher world , so much more excellent then the sun , as heaven is above earth , immortality above corruption . and if wise solomon could say truly , the light is sweet , and a pleasant thing it is for the eyes to see the sun ; how infinitely delectable is it in thy light to see such light as may make the sun in comparison thereof , darknesse ? in thy presence is the fulness of joy , and at thy right hand are pleasures for evermore . what can be wished more , where there is fulness of joy ? and behold thy presence , o lord , yeelds it . could i neither see saint nor angell in that whole empyreall heaven , none but thine infinite self , thy self alone were happiness for me more then enough ; but as thou , in whom here below we live , and move , and have our beeing , detractest nothing from thine all-sufficiency , but addest rather to the praise of thy bounty , in that thou furnishest us with variety of means of our life and subsistence ; so here it is the praise of thy wonderfull mercies which thou allowest us ( besides thine immediate presence ) the society of thy blessed angels , and saints , wherein we may also enjoy thee . and if the view of any of those single glories be enough to fil my soul with wonder , and contentment : how must it needs run over at the sight of those worlds of beauty and excellency , which are here met and united ? lo here the blessed h●erarchy of innumerable angels , there the glorious company of the apostles here the goodly fellowship of the patriarchs and prophets there the noble army of m●rtyrs ▪ here the troops of laborious pastors and teachers , there the numberlesse multitudes of holy and conscionable professors . lord , what exquisite order is here , what perfection of glory ! and if even in thine eyes thy poor despised church upon earth , be so beautifull and amiable , fair as the moon clear as the sun , ( which yet in the eyes of flesh seems but homely and hard-favoured ) how infinite graces and perfections shall our spirituall eies see in thy glorified spouse above ? what pure sanctity ? what sincere charity ? what clear knowledge ? what absolute joy ? what entire union ? what wonderfull majesty ? what compleat felicity ? all shine alike in their essentiall glory but not without difference of degrees ; all are adorned with crowns , some also with coronets , some glister with a skie-like , others with a star-like clearnesse ; the least hath so much as to make him so happy that he would not wish to have more ; the greatest hath so much , that he cannot receive more ; o divine distribution of bounty , where is no possibility of either want , or envy ! oh transcendent royalty of the saints ! one heaven is more then a thousand kingdoms ; and every saint hath right to all : so as every subject is here a soveraign , and every soveraign is absolute under the free homage of an infinite creatour . lo here , crowns without cares , scepters without burden , rule without trouble , raigning without change : oh the transitory vanity of all earthly greatness ▪ gold is the most during metall , yet even that yeelds to age : solomons rich diadem of the pure gold of ophir , is long since dust : these crowns of glory are immarcescible , incorruptible ; beyond all the compasse of time , without all possibility of alteration . oh the perishing and unsatisfying contentments of earth ! how many-poor great ones below have that which they call honour and riches , and enjoy them not , and if they have enjoyed them , complain of satiety , and worthlesness ! lo here , a free scope of perfect joy , of constant blessednesse , without mixture , without intermission ; each one feels his own joy , feels each others ; all rejoyce in god with a joy unspeakeable , and full of glory ; and most sweetly bathe themselves in a pure and compleat blisfulnesse . this very sight of blessed souls is happinesse , but oh , for the fruition ! go now , my soul , and after this prospect , doat upon those silly profits and pleasures which have formerly bewitched thee ; and ( if thou canst ) forbear to long after the possession of this blessed immortality ; and repine at the message of this so advantagious a translation ; and pity and lament the remove of those dear pieces of thy self , which have gone before thee to this unspeakable felicity . sect. vi . wherein the glory of the saints above consisteth , and how they are imployed . such is the place , such is the condition of the blessed ; what is their implement ? how do they spend , not their time , but their eternity ? how ? but in the exercise of the perpetual acts of their blessedness , vision , adhesion , fruition ? who knows not that there is a contract passed betwixt god and the regenerate soul here below ; out of the engagement of his mercy and love , he endows her with the precious graces of faith , of hope , of charity . faith , whereby she knowingly apprehends her interest in him : hope , whereby she cheerfully expects the ful accomplishment of his gracious promises : charity , whereby she is feelingly and comfortably possessed of him , and clings close unto him . in the instant of our dissolution , we enter into the consummation of this blessed mariage : wherein it pleaseth our bountifull god , to endow his glorified spouse with these three priviledges and improvements of her beatitude , answerable to these three divine graces : vision answers to faith , for what our faith sees , and apprehends here on earth ? and afar off as travellers ; our estate of glorification exhibits to us clearly , and at hand , as comprehensors : the object is the same , the degrees of manifestation differ . adhesion answers to our hope ; for what our hope comfortably expected , and longed for , we do now lay hold on as present and are brought home to it indissolubly : fruition , lastly , answers to charity ; for what is fruition , but a taking pleasure in the thing possessed , as truly delectable , and as our owne ; and what is this but the perfection of love ? shortly , what is the end of our faith but sight ? what the end of our hope but possession ? what the end of our love but enjoying ? lo then the inseparable and perpetual sight , possession , enjoyment , of the infinitely amiable , and glorious deity , is not more the imployment then the felicity of saints : and what can the soul conceive matchable to this happinesse ? the man after gods own heart had one boon to ask of his m●ker ; it must be sure some great suite wherein a favourite will set up his rest : one thing have i desired of the lord , which i will require , even that i may dwell in the house of the lord , all the dayes of my life ; to behold the fair beauty of the lord , and to visit his holy temple . was it so contenting an happinesse to thee ( o david ) to behold for a moment of time , the fair beauty of the lord in his earthen temple , where he meant not to reveal the height of his glory ; how blessed art thou now , when thy soul lives for ever in the continuall prospect of the infinite beauty and majesty of god , in the most glorious and eternall sanctuary of heaven ? it was but in a cloud and smoke , wherein god shewed himselfe in his materiall house ; above , thou seest him cloathed in an heavenly , and incomprehensible light ; and if a little glimpse of celestiall glory in a momentary transfiguration so transported the prime apostle , that he wisht to dwel still in tabor : how shall we be ravished with the full view of that all-glorious deity , whose very sight gives blessedness ? what a life doth the presence of the sun put into all creatures here below ? yet the body of it is afar off , the power of it created and finite : oh then how perfect and happy a life must we needs receive from the maker of it , when the beams of his heavenly glory shall shine in our face ? here below our weak senses are marred with too excellent objects ; our pure spirits above cannot complain of excesse , but by how much more of that divine light they take in , are so much the more blessed . there is no other thing wherein our sight can make us happy ; we may see all other objects , and yet be miserable ; here , our eyes conveigh into us influences of blisse ; yet not our eyes alone : but as the soul hath other spirituall senses also , they are wholly possessed of god : our ●dhesion is as it were an heavenly touch , our fruition as an heavenly taste of the everblessed deity ; so the glorified soul in seeing god , feelingly apprehends him as its own ; in apprehending sweetly enjoyes him , to all eternity , finding in him more absolute contentment then it can be capable of , and finding it selfe capable of so much as make it everlastingly happy . away with those brutish paradises of jews , and turks and some judaizing chiliasts , who have placed happinesse in the full feed of their sensual appetite , inverting the words of the epicurean in the gospell : he could say , let us eat and drink , for to morrow we shall dye : they , let us dye , for we shall eat and drinke ; men , whose belly is their god ; their kitchen their heaven : the soul that hath had the least smack , how sweet the lord is in the weak apprehension of grace here below , easily contemns these dunghil-felicities , & cannot but long after those true and satisfying delights above , in comparison whereof all the pleasures of the paunch and palate , are but either savorless or noisome . feast thou thy self , onwards o my soul , with the joyful hope of this blessed vision , adhesion , fruition : alas , here thy dim eyes see thy god through clouds and vapours , and not without manifold diversions , here thou cleavest imperfectly to that absolute goodnesse , but with many frail interceptions , every prevalent temptation looseth thy hold , and makes thy god and thee strangers ; here thou enjoyest him sometimes in his favours , seldome in himselfe ; and when thou doest so , how easily art thou robb'd of him by the interpositions of a crafty , and bewitching world ? there thou shalt so see him , as that thou shalt never look off ; so adhere to him , as never to be severed ; so enjoy him , that he shall ever be all in all to thee , even the soul of thy soul ; thy happiness is then essentiall ; thy joy as inseparable , as thy being . sect. vii . in what terms the departed saints stand to us ; and what respects they bear to us . such is the felicity wherein the separate soules of gods elect ones are feoffed , for ever : but , in the mean time , what terms do they stand in to their once-partners , these humane bodies ? to these the forlorn companions of their pilgrimage and warfare ? do they despise these houses of clay , wherein they once dwelt ? or have they with pharaohs courtier , forgotten their fellow-prisoner ? far be it from us to entertain so injurious thoughts of those spirits , whose charity is no less exalted then their knowledge : some graces they do necessarily leave behinde them ; there is no room for faith , where there is present vision ; no room for hope , where is full fruition ; no room for patience , where is no possibility of suffering : but charity can never be out of date , charity both to god and man : as the head and body mystical are undivided , so is our love to both ; we cannot love the head , and not the body ; we cannot love some limbs of the body , and not others : the triumphant part of the church then , which is above , doth not more truly love each other glorified , then they love the warfaring part beneath : neither can their love be idle , and fruitlesse ; they cannot but wish well therefore to those they love : that the glorified saints , then , above in a generality wish for the good estate , and happy consummation of their conflicting brethren here on earth , is a truth , not more void of scruple , then full of comfort . it was not so much revenge , which the souls under the alter pray for upon their murderers ; as the accomplishment of that happy resurrection , in which that revenge shall be perfectly acted . the prayer in zachary ( and saints are herein parallel ) is , o lord of hosts how long wilt thou not have mercy on jerusalem , and on the cities of judah , against which thou hast had indignation ? we do not use to joy , but in that which we wish for : there is joy in heaven , in the presence of the angels for sinners repenting : in the presence of the angels , therefore , on the part of the saints , none but they dwell together . oh ye blessed saints , we praise god for you for your happy departure , for your crown of immortalitie : ye do in common , sue to god for us , as your poore fellow-members , for our happy eluctation out of those miseries and tentations , wherewith we are continually conflicted here below , and for our societie with you in your blessedness . other terms of communion , we know none : as for any local presence , or particular correspondence , that ye may have with any of us , as we cannot come to know it ; so , if we would , we should have no reason to disclaim it . johannes á jesu-maria , a modern carmelite , writing the life of theresia ( sainted lately by gregory 15. ) tels us , that as she was a vigilant overseer of her votaries in her life ; so in , and after death she would not be drawn away from her care , and attendance ; for ( saith he ) if any of her sisters did but talk in the set hours of their silence , she was wont by three knocks at the doore of the cell , to put them in mind of their enjoyned taciturnity ; and on a time appearing ( as she did often ) in a lightsome brightnesse , to a certain carmelite , is said thus to bespeak him ; nos coe●estes , &c. we citizens of heaven , and ye exiled pilgrims on earth , ought to be linked in a league of love , and purity , &c. me thinks the reporter should fear this to be too much good fellowship for a saint ; i am sure neither divine nor ancient story had wont to afford such familiarity ; and many have mis-doubted the agency of worse , where have appeared lesse causes of suspition ▪ that this was ( if any thing ) an ill spirit under that face , i am justly confident ; neither can any man doubt , that looking further into the relation , finds him to come with a lye in his mou●h : for thus he goes on , [ we celestiall ones behold the deity , ye banished ones worship the eucharist ; which ye ought to worship with the same affection , wherewith we adore the deity ; ] such perfume doth this holy devill leave behind him : the like might be instanced in a thousand apparitions of this kind , al worthy of the same entertainment . as for the state of the souls of lazarus , of the widows son , of jairus his daughter , and of tabitha , whether there were , by divine appointment , a suspension of their finall condition for a time ( their souls awaiting not farre off from their bodies , for a further disposition ) or , whether they were for the manifestation of the miraculous power of the son of god , called off from their setled rest , some great divines may dispute , none can determine : where god is silent , let us be willingly ignorant : wi●h more safety and assurance may we inquire into those respects , wherein the separated soul stands to that body , which it left behind it for a prey to the worms , a captive to death , and corruption : for certainly , though the parts be severed , the relations cannot be so : god made it intrinsecally naturall to that spirituall part to be the form of man , and therefore to animate the body . it was in the very infusion of it created , and in the creating , infused into this coessentiall receptacle ; wherein it holds it self so interessed , as that it knows there can be no full consummation of its glory without the other half . it was not therefore more loath to leave this old partner in the dissolution , then it is now desirous to meet him again ; as well knowing in how much happier condition they shall meet , then they formerly parted : before this drossie piece was cumbersome , and hindred the free operations of this active spirit ; now , that by a blessed glorification it is spiritualized , it is every way become pliable to his renued partner , the soul , and both of them to their infinitely glorious creatour . sect. viii the reunion of the body to the soul both glorified . lo then so happy a reunion , as this materiall world is not capable of ( till the last fire have refined it ) of a blessed soul , met with a glorified body , for the peopling of the new heaven ; who can but rejoyce in spirit to foresee such a glorious communion of perfected saints ? to see their bodies with a clear brightness , without all earthly opacity ; with agility , without all dulnesse ; with subtility , without grosness ; with impassibility , without the reach of annoyance or corruption ? there and then shalt thou , o my soul , looking through clarified eyes , see and rejoyce to see that glorious body of thy dear god and savior , which he assumed here below ; and wherein he wrought out the great work of thy redemption ; there shalt thou see the radiant bodies of all those eminent saints , whose graces thou hadst wont to wonder at , and weakly wish to imitate ; there shall i meet with the visible partners of the same unspeakeable glory , my once dear parents , children , friends , and ( if there can be roome for any more joy in the soul , that is taken up with god ) shall both communicate , and appropriate our mutuall joyes : there shall we indissolubly with all the chore of heaven passe our eviternity of blisse in lauding and praising the incomprehensibly-glorious majesty of our creatour , redeemer , sanctifier ; in perpetuall hallelujahs to him that sits upon the throne : and canst thou , o my soul , in the expectation of this happinesse , be unwilling to take leave of this flesh for a minute of separation ? how well art thou contented to give way to this body , to shut up the windows of thy senses , and to retire it self after the toil of the day , to a nightly rest , whence yet thou knowest it is not sure to rise ; or if it do , yet it shall rise but such as it lay down ; some little fresher , no whit better ; and art thou so loath to bid a cheerfull good-night to this piece of my selfe , which shall more surely rise then lye down , and not more surely rise , then rise glorious ? away with this weak and wretched infidelity : without which , the hope of my change would be my present happinesse , and the issue of it mine eternull glory : even so , lord jesus , come quickly . the invisible world . the third book . sect. i. of the evill angels . of their first sin and fall . hitherto our thoughts have walked through the lightsome and glorious regions of the spirituall world ; now it is no lesse requisite to cast some glances towards those dreadful and darksome parts of it ; where nothing dwels but horror and torment : of the former , it concerns us to take notice for our comfort ; of these latter for terrour , caution , resistance . i read it reported by an ancient travailer , haytonus , of the order of the premonstratensis , and cousin ( as he saith ) to the then-king of armenia , that he saw a country in the kingdome of georgia ( which he would not have believed , except his eyes had seen it ) caldel hamsen , of three dayes journey about , covered over with palpable darknesse , wherein some desolate people dwell ; for those which inhabit upon the borders of it , might hear the neighing of horses , and crowing of cocks , and howling of dogs , and other noises , but no man could go in to them , without losse of himselfe : surely this may seem some sleight representation of the condition of apostate angels , and reprobate souls : their region is the kingdom of darkness , they have onely light enough to see themselves eternally miserable ; neither are capable of the least glimpse of comfort , or mitigation . but , as it fals out with those , which in a dark night bear their own light , that they are easily discerned by an enemy that waits for them , and good aim may be taken at them , even whiles that enemy lurks unseen of them : so it is with us in these spirituall ambushes of the infernall powers , their darknesse and our light gives them no smal advantage against us ; the same power that clears and strengthens the eyes of our soul to see those over-excelling glories of the good angels , can also enable us to pierce thorough that hellish obscurity , and to descrie so much of the natures and condition of those evill spirits as may render us both wary , and thankful . in their first creation there were no angels but of light , that any of them should bring evill with him from the moment of his first beeing , is the exploded heresie of a manes , a man fit for his name ; and if prateolus may be beleeved , of the trinit●●ians ; yea , blasphemy rather , casting mire in the face of the most pure and holy deity : for , from an absolute goodnesse , what can proceed but good ? and if any then of those spirits could have been originally evil , whence could he pretend to fetch it ? either three must be a predominant principle of evill ; or a derivation of it from the fountain of infinite goodness , either of which were very monsters of impiety : all were once glorious spirits ; sin changed their hue , and made many of them ugly devils : now straight i am apt to think , lord ! how should sin come into the world ? how into angels ? god made all things good ; sin could be no work of his : how should the good that he made , produce the evill which he hates ? even this curiosity must receive an answer . the great god when he would make his noblest creature , found it fit to produce him in the nearest likenesse to himself ; and therefore to indue him with perfection of understanding , and freedome of will , either of which being wanting there could have been no excellency in that which was intended for the best : such therefore did he make his angels : their will being made free had power of their own inclinations ; those free inclinations of some of them , swayed them awry from that highest end which they should have solely aimed at , to a faulty respect , unto oblique ends of their own . hence was the beginning of sin ; for as it fals out in causes efficient , that when the secondary agent swarves from the order and direction of the principal , straight waies a fault thereupon ensues ( as when the leg by reason of crookednesse , fails of the performance of that motion , which the appetitive power injoined , an halting immediately follows ) so it is in finall causes also , ( as aquinas acutely ) when the secondary end is not kept in , under the order of the principall and highest end , there grows a sin of the will , whose object is ever good : but if a supposed , & self respective good be suffer'd to take the wall of the best , & absolute good , the will instantly proves vicious . as therefore there can be no possible fault incident into the will of him who propounds to himself as his only good , the utmost end of all things , which is god himself ; so , in whatsoever willer , whose own particular good is contained under the order of another higher good , there may ( without gods speciall confirmation ) happen a sin in the will : thus it was with these revolting angels , they did not order their own particular ( supposed ) good to the supream and utmost end ; but suffered their will to dwell in an end of their own ; and by this means did put themselves into the place of god ; not regulating their wils by another superior , but making their will , the rule of their own desires ; which was in effect , to affect an equality with the highest not that their ambition went so high as to aspire to an height of goodness , or greatnesse , equall to their infini●e creatour ; this ( as the greater leader of the school hath determined it ) could not fall into any intelligent nature , since it were no other , then to affect his own not being ; for as much as there can be no beeing at all , without a distinction of degrees , and subordinations of beeings : this was ( i suppose ) the threshold of leaving their first estate : now it was with angelicall spirits as it is with heavy bodies , when they begin to fail they went down at once , speedily passing through many degrees of wickednesse . let learned gerson see upon what grounds he conceives , that in the beginning their sin might be veniall , afterwards arising to the height of maliciousness ; whom salmeron seconds by seven reasons , alledged to that purpose ; labouring to prove that before their precipitation , they had large time , and place of repentance ; the point is too high for any humane determination : this we know too well by our selves , that even the will of man , when it is once let loose to sin , finds no stay ; how much more of those active spirits , which by reason of their simple and spirituall nature , convert themselves wholly to what they do incline ? what were the particular grounds of their defection and ruine , what was their first sin , it is neither needfull , nor possible to know ; i see the wracks of this curiosity in some of the ancient , who misguiding themselves by a false compasse of mis-applyed texts , have split upon those shelves which their miscarriage shall teach me to avoid ; if they have made lucifer ▪ ( that is , the morning star ) a devill , and mistake the king of babylon for the prince of darknesse , as they have palpably done , i dare not follow them . rather let me spend my thoughts in wondring at the dreadfull justice , and the incomprehensible mercy of our great and holy god , who having cast these apostate angels into hell , and reserved them in everlasting chains under darknesse , unto the judgement of the great day , hath yet graciously found out a way to redeem miserable mankinde from that horible pit of destruction : it is not for me to busie my self in finding out reasons of difference for the aggravation of the sin of angel● and abatement of mans ; as that sin began in them , they were their own tempters : that they sinned irreparably , since their fall was to them as death is to us : how ever it were , cursed be the man who shall say that the sin of any creature exceeds the power of thy mercy , o god , which is no other then thy selfe , infinite ; whiles therefore i lay one hand upon my mouth , i lift up the other in a silent wonder , with the blessed apostle , and say , how unsearchable are thy judgements , and thy wayes past finding out . sect. iv. of the number of apostate spirits . who can but tremble to thinke of the dreadfull precipice of these d●●ned angels , which from the highest pitch of heaven , were suddainly thrown down into the dungeon of the nethermost hell ? who can but tremble to think of their number , power , malice , cunning and deadly machinations ? had this defection been single , yet it had been fearfull : should but one star fall down from heaven , with what horrour do we think of the wrack that would ensue to the whole world ? how much more when the great dragon draws down the third part of the stars with his tail ? and lo , these angels were as so many spirituall stars in the firmament of glory . it was here as in the rebellion of great peers , the common sort are apt to take part in any insurrection : there are orders and degrees even in the region of confusion ; we have learned of our saviour to know , there is a devill and his angels ; and jewish tradition hath told us of a prince of devils . it was in all likelyhood some prime angell of heaven , that first started aside from his station , and led the ring of this highest and first revolt ; millions sided with him , and had their part both in his sin and punishment : now how formidable is the number of these evill and hostile spirits ? had we the eyes of that holy hermit ( for such the first were ) we might see the air full of these malignant sp●rits , laying snares for miserable mankinde : and if the possessors of one poor demoniack , could style themselves legion , ( a name that in the truest account , contains no lesse then ten cohorts , & every cohort fifty companies , and every company 25 souldiers , to the number of 1225 ) what an army of these hellish fiends do we suppose is that , wherewith whole mankinde is beleaguered al the world over ? certainly no man living , ( as tertullian and nissen have too truly observed ) can , from the very hour of his nativity , to the last minute of his dissolution , be free from one of these spirituall assailants , if not many at once . the ejected spirit returns to his former assault with seven worse then himself . even where there is equality of power , inequality of number must needs be a great advantage . an hercules himself is no match for two antagonists ; yea , were their strength much lesse then ours , if we be but as a flock of goats feeding upon the hils ; when the evil spirits ( as the midianites & amalekites were against israel ) are like grashoppers in the valley , what hope , what possibility were there , ( if we were left in our own hands ) for saefty or prevalence ? but now alas , their number is great , but their power is more : even these evil angels are styled by him that knew them , no less then principalities and powers , and rulers of the darknesse of this world , and spirituall wickednesses in heavenly places . they lost not their strength when they left their station . it is the rule of dionysius ( too true i fear ) that in the reprobate angels their naturall abilities stil hold ; no other then desperate therefore were the condition of whole mankinde , if we were turned loose into the lists to grapple with these mighty spirits . courage , o my soul , and together with it , victory : let thine eys be but open ( as gehezies ) & thou shalt see more with us then against us ; one good angell is able to chase whole troops of these malignant : for though their naturall powers in regard of the substance of them be still retained ; yet in regard of the exercise and execution of them , they are abated , and restrained by the over-ruling order of divine justice , and mercy ; from which , far be that infinite incongruity , that evill should prevail above god ; the same god therefore , who so disposeth the issue of these humane contentions , that the race is not to the swift , nor the battell to the strong , cowardizeth and daunteth these mighty and insolent spirits , so as they cannot stand before one of these glorious angels ; nor prevail any further then his most wise providence hath contrived to permit for his own most holy purposes . how ever yet we be upon these grounds safe in the good hands of the almighty , and of those his blessed guardians , to whom he hath committed our charge : yet it well befits us , to take notice of those powerfull executions of the evill angels which it pleaseth the great arbiter of the world to give way unto , that we may know what cause we have both of vigilance and gratitude . sect. iii. of the power of devils . no dwarfe will offer to wrestle with a giant ; it is an argument of no smal power , as well as boldnesse of that proud spirit , that he durst strive with michael the archangell : and though he were as then foiled in the conflict , yet he ceaseth not still to oppose his hierarchy to the celestiall , and not there prevailing ▪ he poures out his tyranny , where he is suffered , on this inferior world ; one while fetching down fire from heaven ( which the messenger called the fire of god ) upon the flocks and shepherds of job : another while , blustring in the air , with hurrying winds , and furious tempests , breaking downe the strongest towers , and turning up the stoutest oaks , tearing asunder the hardest rocks , and rending of the tops of the firmest mountains : one while swelling up the raging sea to suddain inundations ; another while causing the earth to totter and tremble under our feet : would we descend to the particular demonstrations of the powerfull operations of evill spirits , this discourse would have no end . if we do but cast our eyes upon jannes and jambres , the egyptian sorcerers , ( in whom we have formerly instanced in another treatise , to this purpose ) we shall see enough to wonder at : how close did they for a time follow moses at the heels , imitating those miraculous works , which god had appointed , and inabled him to do for pharaohs conviction ? had not the faith of that worthy servant of god been invincible , how blank must he needs have looked , to see his great works patterned by those presumptuous rivals ? doth moses turn his rod into a serpent ? every of their rods crawleth and hisseth as well as his ? doth he smite the waters into bloud ? their waters are instantly as bloudy as his : doth he fetch frogs out of nilus into pharaohs bed-chamber , and bosome , and into the ovens and kneading troughs of his people ? they can store egypt with loathsome cattle as well as he : all this while , pharaoh knows no difference of a god , and hardly yeelds whether jannes or moses be the better man ; although he might easily have decided it , out of the very acts done ; he saw moses his serpent devoured theirs ; so as now there was neither serpent , nor rod ; and whiles they would be turning their rod into aserpent , both rod and serpent were lost in that serpent , which returned into a rod : he saw that those sorcerers , who had brought the frogs could not remove them ; and soon after sees that those juglers , who pretended to make serpents , bloud , frogs , cannot ( when god pleaseth to restrain them ) make so much as a louse : but supposing the sufferance of the almighty , who knows what limits to prescribe , to these infernall powers ? they can beguile the senses , mock the fantasie , work strongly by philtres upon the affections , assume the shapes of man or beast , inflict grievous torment on the body , conveigh strange things insensibly into it , transport it from place to place in quick motions , cause no lesse suddain disparitions of it ; heal diseases by charmes , and spels ; frame hideous apparitions , and , in short , by applying active powers to passive subjects they can produce wonderful effects : each of all which were easie to be instanced in whole volumes , if it were needfull , out of history and experience . who then , o god , who is able to stand before these sons of anak ? what are we in such hands ? oh match desperately unequal , of weaknesse with power , flesh with spirit , man with devils ! away with this cowardly diffidence : chear up thy self , o my soul , against these heartlesse fears ; and know the advantage is on thy side . could samson have been firmly bound hand and foot by the philistine cords , so as he could not have stirred those mighty limbs of his , what boy or girl of gath or ascalon would have fear'd to draw near , and spurn that awed champion : no other is the condition of our dreadfull enemies , they are fast bound up with the adamantine chains of gods most mercifull and inviolable decree , and forcibly restrained from their desired mischief : who can be afraid of a muzzled and tyed up mastive ? what woman or childe cannot make faces at a fierce lion , or a bloudy bajazet lockt up fast in an iron grate ? were it not for this strong , and straight curb of divine providence , what good man could breath one minute upon earth ? the demo●iack in the gospel could break his iron fetters i● pieces , through the help of his ●egion ; those devils that possessed him , could not break theirs ; they are fain to sue for leave to enter into swine , neither had obtained it ( in all likelyhood ) but for a just punishment to those gadarene owners ; how sure may we then be , that this just hand of omnipotence will not suffer these evill ones to tyrannize over his chosen vessels for their hurt ? how safe are we , since their power is limited , our protection infinite ? sect. iv. of the knowledge and malice of wicked spirits . who can know how much he is bound to god for safe-guard , if he doe not apprehend the quality of those enemies , wherewith he is incompassed ? whose knowledge and skil is no whit inferiour to their power : they have not the name of daemones for nothing ; their natural knowledge was not forfeited by their fall , the wisdom of the infinite giver of it knows how rather to turn it to the use of his own glory : however therefore , they are kept of● from those divine illuminations , which the good angels receive from god , yet they must needs be granted to have such a measure of knowledge , as cannot but yeeld them a formidable advantage . for , as spirits , being not stripped of their original knowledge , together with their glory , they cannot but know the natures and constitutions of the creatures , and thereby their tempers , dispositions , inclinations , conditions , faculties ; and therewith their wants , their weaknesse and obnoxiousnesse , and thereupon strongly conjecture at their very thoughts , and intentions , and the likelyhood of their repulses or prevailings : out of the knowledge of the causes of things they can foresee such future events as have a dependance thereon . to which , if we shal adde the improvement , which so many thousand years experience can yeild to active and intelligent spirits , together with the velocity of their motitions , and the concurrent intelligence which those powers of darkness hold with each other we shall see cause enough to disparage our own simplicity , to tremble at our own danger , and to blesse god for our indemnity . but if unto all these , we shall take notice of their malice , no whit inferiour to their power , and knowledge , we cannot but be transported with the wonder at our infinite obligations to the blessed majesty of heaven , who preserves us from the rage of so spightfull , cunning , mighty enemies . satan carries hostility in his very name , and answerably in his wicked nature : hostility to the god that made him , as the avenger of his sin ; hostility for his sake to the creature , which that god made good : his enmity did , as himself , descend from the highest , for it began at the almighty , and remains as implacable , as impotent . it is a bold and uncouth story , and scarce safe to relate , which i finde in the book of conformity reported , as cited by a demoniack woman , from the mouth of a certain frier , named jacobus de pozali , in his sermon ; that s. macarius once went about to make peace betwixt god and satan ; that it pleased god to say , if the devill will acknowledge his fault i will pardon him : to which the evill spirit returned answer , i will never acknowledge any fault of mine ; yea , that crucified saviour should rather cry me mercy for keeping me thus long in hell : to whom macarius , ( as he well might ) avoid satan . i know not whether more to blame their saint ( if they report him right ) for too much charity , or for too little grace and wit , in so presumptuous an indeavour : the very treaty was in him blasphemous ; the answer no other then could be expected from a spirit obdured in malice , and desperate in that obdurednesse ; the truth is , he hates us because he hated god first ; and like the enraged panther , tears the picture , because he cannot reach the person whom it represents . he that made him an angell tels us what he is , since he made himselfe a devill , even a man-slayer from the beginning : his very trade is murther and destruction , and his executions unweariable : he goes abous continually like a roaring lion , seeking whom he may devour . it is no other then a marvailous mystery of divine state , too deep for the shallownesse of humane souls to reach into , that god could with one word of his powerfull command destroy and dissolve all the powers of hell ; yet he knows it best not to do it : only we know he hath a justice to glorifie , as well as a mercy ; and that he knows how to fetch more honour to himself , by drawing good out of evill , then by the amotion , and prevention of evill . glory be to that infinite power , justice , mercy , providence , that contrives all things both in heaven and earth , and hell , to the highest advantage of his own blessed name , and to the greatest benefit of his elect . sect. v. the variety of the spiritual assaults of evil spirits . out of this hellish mixture of power , skill , malice , do proceed all the deadly machinations of these infernal spirits , which have enlarged their kingdome , and furnished the pit of destruction . it was a great word of the chosen vessel , we are not ignorant of satans devises : o blessed apostle , thy illuminated soul which saw the height of heaven , might also see the depth of hell : our weak eyes are not able to pierce so low . that satan is full o● crafty devises we know too well ; but what those devises are , is beyond our reach : alas , we know not the secret projects of silly men like our selves : yea , who knowes the crooked windings of his own heart ? much lesse can we hope to attain unto the understanding of these infernall plots and stratagems : such knowledge is too wonderfull for us , our clew hath not line enough to fadom these depths of satan : but though we be not able possibly to descrie those infinite and hidden particularities of diabolicall art and cunning ; yet our wofull experience and observation hath taught us some generall heads of these mischievous practices : divers whereof i am not unwilling to learn , and borrow of that great master of meditation , gerson , the learned chancellour of paris , a man singularly acquainted with tentations . one while therefore that evill one layes before us the incommodities , dangers , wants , difficulties of our callings ; to dishearten us , and draw us to impatience and listlesseness ; and rather then fail , will make piety a colour of lazinesse ; another while he spurs up our diligence in our worldly vocation , to withdraw us from holy duties : one while , he hides his head , and refrains from tempting , that we may think our selves secure , and slacken our care of defence ; another while , he seems to yield , that he may leave us proud of the victory : one while , he tills us on to our over-hard tasks of austere mortification , that he may tire our piety , and so stupefie us with an heartlesse melancholy : another while , he takes us off from any higher exercises of vertue , as superfluous : one while , he turns and fixes our eyes upon other mens sins , that we may not take view of our own ; another while , he amplifies the worth and actions of others , to breed in us either envy or dejection : one while , he humours our zeal in all other vertuous proceedings , for but the colour of one secret vice ; another while , he lets us loose to all uncontrolled viciousness , so as we be content to make love to some one vertue : one while , under the pretence of discretion , he discourages us from good ( if any way dangerous ) enterprises ; another while , he is apt to put us upon bold hazards , with the contempt of fear or wit , that we may be guilty of our own miscarriage : one while , he works suspicion in love , and suggests mis-constructions of well-meant words or actions , to cause heart-burning between deare friends ; another while , under a pretence of favour , he kills the soul with flattery : one while he stirs up our charity to the publique performance of some beneficiall works , only to win us to vain-glory ; another while , he moves us for avoiding the suspicion or censure of si●gularity , to fashion our selves to the vicious guises of our sociable neighbours : one while he perswades us to rest in the outward act done , as meritoriously acceptable ; another while , under a colour of humility , he disswades us from those good duties , whereby we might be exemplary to others : one while , he heartens us in evil gettings , under pretence of the opportunity of liberall alms-giving ; another while , he closes our hands in a rigorous forbearance of needfull mercy , under a fair colour of justice : one while , he incites us under a pretence of zeal , to violate charity , in unjust censures and violent executions ; another while , under pretence of mercy to bear with grosse sins : one while , he stirs us up , under a colour o● charitable caution , to wound our neighbour with a secret detraction ; another while , out of of carnall affections he would make us the pandars of others vices : one while , he sets on the tongue to an inordinate motion , that many words may let fall some sinne ; another while he restrains it in a sullen silence , out of an affectation of a commendable modesty : one while , out of a pretended honest desire to know some secret and usefull truth , he hooks a man into a busie curiosity , and unawares intangles the heart in unclean affections ; another while , he broaks many a sin with only the bashfulnesse of inquiry : one while , he injects such pleasing thoughts of fleshly delights , as may at the first seem safe and inoffensive ; which by a delayed entertai●ment prove dangerous , and inflaming ; another while , he over-layes the heart with such swarms of obscene suggestions , that when it should be taken up with holy devotion , it hath work enough to repell and answer those sinfull importunit●es : one while , he moves us to an ungrounded confidence in god for a condescent , or deliverance ; that upon our disappointment he may work u●to impatience ; or , upon our prevailing to a pride , and over-weening opinion of our mistaken faith ; another while , he casts into us glances of distrust , where we have sure ground of belief : one while , he throws many needlesse scruples into the conscience , for a causelesse perplexing of it ; affrighting it even from lawfull actions ; another while he labours so to widen the conscience , that even grosse sins may passe down unfelt : one while he will seem friendly in suggesting advise to listen unto good counsell ( which yet he more strongly keeps us off from taking ) for a further obduration ; another while , he moves us to sleight all the good advise of others , out of a perswasion of our own self-sufficiency ; that we may be sure to fall into evill : one while he smooths us up in the good opinion of our own gracious disposition , that we may rest in our measure ; another while he beats us down with a disparagement of our true graces , that we may be heartlesse and unthankfull : one while , he feeds us with a sweet contentment in a colourable devotion , that we may not care to work our hearts to a solid piety ; another while , he endeavours to freeze up our hearts with a dulnesse and sadnesse of spirit in our holy services , that they may prove irksome , and we negligent : one while he injects lawfull but unseasonable motions of requisite imployments , to cast off our mindes from due intention in prayers , hearing , meditation ; another while he is content we should over-weary our selves with holy tasks , that they may grow tediously distastefull : one while , he woes a man to glut himselfe with some pleasurable sin , upon pretence that this satiety may breed a loathing of that , whereof he surfeits ; another while he makes this spiritual drunkenness but an occasion of further thirst : one while , he suggests to a man the duty he owes to the maintenance of his honour , and reputation , though unto bloud ; another while , he bids him be tongue-proof , that he may render the party shamelesly desperate in evil doing : one while , he allows us to pray long , that we may love to heare our selves speak , and may languish in our devotion ; another while , he tells us there is no need of vocall prayers , since god hears our thoughts : one while , he urgeth us to a busie search , and strong conclusion of the unfailable assurance of our election to glory , upon slippery and unsure grounds ; another while to a carelesse indifferency , and stupid neglect of our future estate , that we may perish through security : one while , sleighting the measure of contrition as unsufficient ; another while , working the heart to take up with the least velleity of penitent sorrow , without straining it to any further afflictive degrees of true penance : one while , suggesting such dangerous points of our self-examination , that the resolution is every way unsafe ; so as , we must presume upon our strength , if we determine affirmatively ; if negatively , decline towards despair ; another while encouraging a man by the prosperous event of his sin , to re-act it ; and by the hard successes of good actions , to forbear them : one while , under pretence of giving glory to god for his graces , stirring up the heart to a proud over valuing our own vertues , and abilities ; another while stripping god of the honour of his gifts by a causelesse pusillanimity : one while aggravating our unworthinesse to be sons , servants , subjects , guests , almsmen of the holy and great god ; another while , upon some poor works of piety , or charity , raising our conceits to a secret gloriation of our worthinesse , both of acceptance and reward , and gods beholdingnesse to us . shortly , ( for it were easie to exceed in instances ) one while casting undue fears into the tender hearts of weak regenerates , of gods just desertions , and of their own sinfull deficiencies ; another while , puffing them up with ungrounded presumptions of present safety , and future glory . these and a thousand more such arts of deceit do the evil spirits practise upon the poor soul of wretched man to betray it to everlasting destruction : and if at any time , they shall pretend fair respects , it is a true observation of a strict votary , that the devils of consolation , are worse then the afflictive . o my soul , what vigilance can be sufficient for thee , whiles thou art so beset with variety of contrary temptations . sect. vi . of the apparitions and assumed shapes of evil spirits . besides these mental and ordinary onsets , we find when these malignant spirits have not stuck , for a further advantage , to cloath themselves with the appearances of visible shapes , not of meaner creatures only , but of men , both living and dead ; yea , even of the good angels themselves . it were easie to write volumes of their dreadful and illusive apparitions ; others have done it before me , my pen is for other use : the times are not past the ken of our memory , since the frequent ( and in some part , true ) reports of those familiar devils , fayires , and goblins , wherewith many places were commonly haunted ; the rarity whereof in these latters times , is sufficient to descry the difference betwixt the state of ignorant superstition , and the clear light of the gospell : i doubt not but there were many frauds intermixed both in the acting , and relating divers of these oecurrences ; but he that shall detrect from the truth of all , may as well deny there were men living in those ages before us : neither can i make question of the authentique records of the examinations , and confessions of witches and sorcerers , in severall regions of the world , * agreeing in the truth of their horrible pacts with satan , of their set meetings with evill spirits , their beastly homages , and conversations ; i should hate to be guilty of so much incredulity , as to charge so many grave judges , and credible historians with lyes . amongst such fastidious choice of whole dry-fats of voluminous relations , i cannot forbear to single out that one famous story of magdalene de la groix , in the year of our lord christ , 1545. * who being borne at cordova in spain , whether for the indigence or devotion of her parents , was at five yeares age , put into a covent of nuns : at that age an evill spirit presented himselfe to her in the form of a blackmore , soul and hideous ; she startled at the sight , not without much horror : but with faire speeches and promises of all those gay ●oyes , wherewith children are wont to be delighted , she was won to hold society with him ; not without strong charges of silence and secrecy : in the mean time giving proof of a notable quick wit , and more then the ordinary ability incident into her age ; so as she was highly esteemed , both of the young novices , and of the aged nuns . no sooner was she come to the age of 12 or 13 years , then the devill solicits her to marry with him , and for her dowry , promises her that for the space of 30 years , she shall live in such fame and honour for the opinion of her sanctity , as that she shall be for that time , the wonder of all spain . whiles this wicked spirit held his unclean conversation with her in her chamber , he delegates another of his hellish complices , to supply the place and form of his magdalene in the church , in the cloister , in all their meetings ; not without marvailous appearance of gravity , and devotion ; disclosing unto her also , the affairs of the world abroad , and furnishing her with such advertisements , as made her wondred at ; and won her the reputation , not of an holy virgin only , but of a prophetesse . out of which height of estimation , although she was not for years capable of that dignity , she was by the general votes of the sister-hood chosen unanimously , to be the abbesse of that covent : wonderfull were the feats which she then did . the priest cries out in his celebration , that he missed one of the holy hosts , which he had consecrated : and lo , tha● was by her wonted angell , invisibly conveighed to holy magdalene ; the wall that was betwixt her lodging and the quire , at the elevation of the host , clave asunder , that holy magdalene might see that sacred act : and ( which was yet more notorious ) on solemn festivals , when the nuns made their procession , magdalene was in the sight of all the beholders , lift up from the earth , the height of three cubits , as if she should have been rapt up to heaven : and sometimes , while she bore in her arm● little image of the child jesus , new born , and naked , weeping ( like a true magdalene ) abundantly over the babe ; her hair seemed by miracle , suddainly lengthened so low as to reach unto her ankles , for the covering of the naked child ; which so soon as she had laid aside that dear burden , returned suddenly to the wonted length : these and many other the like miracles , made her so famous , that popes , emperour ▪ the grandees of spain wrote to her , beseeching her in their letters to recommend their affairs to god in her powerful devotions ; and in requiring her advise & advertisements in matters of high importance ; as appeared afterwards , by the letters found in her cabinet . and the great ladies of spain , and other parts would not wrap their new-born infants in any clouts or swathing-bands , but such as the sacred hands of abbess magdalene had first touched & blessed : all , the nuns of spain were proud of so great an honour of their order , and such miraculous proofs of their sanctity . at last it pleased god to lay open this notable fraud of the divell ; for magdalene after thirty years acquaintance with this her paramour , having been abbess now twelve years , began to conceive some remorse for her former practises ; and growing to a detestation of her horrible society with that evill spirit , found means freely to discover to the visitors of her order , all the whole carriage of this abominable and prodigious wickedness . although some credible , wise , and learned persons have reported , that she , perceiving the nuns to have taken secret notice of her foul pranks , lest she should run into a deserved condemnation , did ( under the favour of those laws which give pardon to self-accusing offenders ) voluntarily confesse her monstrous villany and impiety . this confession blankt many of her favourers and admirers ; and seemed so strange , that it was held fit not to beleeve it , without strict and legall examinations , and proceedings : magdalene was close imprisoned in her covent ; and being called to question , confessed all this mysterie of iniquity : yet still her moore continued his illusions ; for , while she was fast lockt up in her cell , with a strong guard upon her dores ; the nuns were no sooner come into the quire , towards morning , to say their mattins ; then this deputy-apparition of magdalene , took up her wonted stall , and was seen devoutly tossing her beads amongst her sisters ; so as they thought the visitors had surely freed her of the crimes objected , upon her vehement penitence : but hearing that magdalene was still fast caged in her prison , they acquainted the visitors with what they had seen the morning before : who upon full examination found , that she had never lookt out of the dores of her gaole . the processe was at last sent up to rome ; whence , since the confession was voluntary , she had her absolution . a story of great note and use for many occasions , and too well known to the world , to admit of either deniall , or doubt , and ratified , as by the known consent of the time , so by the faithfull records of zuingerus , bodin , reney , goulartius . lord god! what cunning conveyances are here of the foul spirit ? what subtile hypocrisie ? what powerfull illusions ? enough to make sanctity it self suspected ; enough to shame the pretence of miracles : he can for an advantage be an holy nun , as well as an ugly moore , he can be as devout at mattins , sacraments , processions , as the best : what wonder ? when he can at pleasure counterfeit an angell of light ? in that glorious form did he appear to simeon stylites of old , to girtrude of westphalia , not without the entertainment of her joy and devotion ; till hermanus of arnsburgh descryed the fraud , and taught her to avoid it by a means no lesse advantagious to that ill spirit , then her former devotion : yea , yet higher , to pachomius , and to valens the monk , as palladius reports , he durst appear and call for adoration , and had it , under the form of the lord of life , blessed for ever . how vain is the observation of those authors , who make this the difference betwixt the apparitions of good angels , and evill ; that the good make choice of the shapes , either of beautifull persons , or of those creatures which are clean , and hurtlesse ; as of the shape of a lamb to clement , or an hart to eustace , or a dove to gummarus ; whereas the evill put themselves into the forms of deformed men , or of harmfull , and filthy beasts : as of a goat , to the assembly of witches ; of hogs , in the churches of agatha prophaned by the arrians ; of serpents , dragons , toads , and other loathsome and terrible creatures , to st. hilary and anthony , as athanasius and hierom ( in their supposititious relations ) have reported . and that if at any time he take upon him the shape of a man , yet it is with some notable defect , and incongruity of limbs ; as with a right foot cloven , or with a whole hoof ; never intirely humane : when we see that the very glory of angels escapes not their counterfaisance . we know how easie it is for the almighty to ordain some such mark to be set upon the false shapes of evill spirits , for their better discovery : but why should we rather suppose this to be done in the case of humane bodies , then of heavenly angels ? why more in the resemblance of men , then of all other creatures since their deceit may be no lesse dangerous in either ? but as for these visible devils , they are in these dayes very rare ; and where they have appeared , have wont to work more affright then spirituall prejudice . evil spirits are commonly most pernicious to the soul , when they are least seen ; as not caring so much for our terrour , as our seduction . o god , they are crafty , but thou art wisdome it selfe ; they are malicious , but thou art goodnesse : let thy goodnesse and wisdome ever protect and safe-guard us ; so shall we be , not more wretched , and unsafe in our selves , then we shall be in thee , secure and happy . sect. vii . the vehemence of satans last conflicts . these spirits ( because such ) are neither capable of sleep nor wearinesse : as they are therefore ever busie , and restlesse in their assaults , so their last conflicts use to be most vehement ; whether it be for that , now , the soul is passing out of their reach , as we finde they did most tear and torture the demoniack , when they saw themselves upon the point of their ejection : or whether it be for that the painfull agonies of death yield them more hopes of advantage ; since the soul , whiles it is strugling with those last pangs , must needs have her powers distracted in her resistances . cruelty where it would prevail , will be sure to lay most load upon the weakest : hereupon it is , that holy men have been most carefull to arm themselves stronglyest against those last onsets ; and to bend all the forces of their souls upon their safe dissolution : the holy sister of s. basil , and melania , whom s. jerome magnifies for their sanctity ; beseech god with great fervency , that those envious spirits may not hinder them in their last passage : and devout bernard to the same purpose , when he drew near his end , sues to his friend for his earnest prayers , that the heel of his life might be kept safe from the serpent , so as he might not find where to fix his sting . hence it is that in former times , good souls have been so provident to hearten themselves against the faint pulls of their death beds , with that [ viaticum sacrum ] the strongest spiritual cordiall of the blessed eucharist , which hath yielded them such vigour of heavenly consolation , that they have boldly defied all the powers of darknesse , and in spight of all those assaults , have laid themselves down in peace . o god , i know satan can want no malice , nor will to hurt ; i should be his , if i lookt for favour from him ; he must and will do so much of his worst to me , as thou wilt permit : whether thou wilt be pleased to restrain him , or strengthen me , thy will be done : o lead me not into temptation : and when thou doest so , shew thy self strong in my weaknesse ; arm me for my last brunt , stand by me in my last combat , make me faithfull to the death , that thou mayest give me a crown of life . sect. viii . of our carriage towards wicked spirits , and the wayes of our prevalence against them . we have seen what the carriage of the evil spirits is to us ; it were fit we should ask in what terms we must stand towards them : that we must maintain a perpetuall hostility against them , cannot be doubted ; and what ever acts may tend towards the securing of our selves and the abating of the kingdome and power of darknesse those must be exercised by us , to the utmost justly do we scorn to be beholden to that deadly enemy , in receiving courtesies from him . favours from such hands , are both sins and curses . he that can so easily transform himself , will seem to doe good ; what cures doth he often work ? what discoveries of thefts ? what remedies of diabolicall operations and possessions by the agency of witches , wisards , magicians ? what an ordinary traffique doth he hold of charms , spels , amulets ? ignorance and superstition are willing enough to be befriended by such pernicious helps , whereby that subtile spirit both wins and kills the soul , whiles he cures the body . it is not easie for a man , where he receives a benefit to suspect an enmity : but withall , it is no lesse then stupidity , when we finde a good turn done us , not to enquire whence it came ; and if we finde it to proceed from a mischievous intent of further hurt , not to refuse it . that there have been diseases remedied , wounds healed bloud stanched , thorns pluckt out , serpents stupefied , winds procured by charms , is so notorious , that whoso would doubt of it , should make himself a wonder of incredulity ; now then , by what power doe we think these things done ? naturall it cannot be , for there is no such efficacy in words or characters , ( being but of meer devise and arbitrary imposition ) as may produce reall effects . preter-naturall then it must be ; and if so , then either divine , or diabolicall : of god , it cannot be ; where hath he given warrant to any such practise ? where any promise to concurre with it ? nay , how oft hath he testified his prohibitions , and detestation of these courses ? needs must it therefore be by devilish operation ; whose agents , witches and sorcerers are ; and whose means of working , are these superstitious inventions ; which by a secret compact , receive their force and successe from those infernall powers . let those , then , that have given to satan their souls , take favours from him for their bodies : let us that defie the author , abhor the courtesie . mine enemy offers me a rich garment , i know it is poysoned , else he would not give it me ; shall i take it because it is rich , or refuse it because it is infectious ? let me be sick rather then receive help from such hands ; let my goods be lost , rather then my soul hazarded : let me die rather then owe my life to my makers enemy . sect. ix . how we are to proceed against evil spirits . we may not yeeld to that evill one ; our next thought must be how to oppose him : our skilfull leade● hath prescribed a spirituall panoply , both for defence and victory : the helmet of salvation , the brest-plate of righteousnesse , the girdle of verity , the sword of the spirit ; and above all , the shield of faith , wherewith we may be able both to quench and beat back the fiery darts of that wicked one . these well put on , and well managed , shall both secure us , and foil our adversary . but the art of repelling severall ●emptations is a long work ▪ and wor●hy of a just volume how we ought to deal with evill spirits in their bodily apparitions and possessions , may be seasonable for our present enquiry . whereas , then , there is pretended to be only a double way of proceeding for their ejection ; the one , by pact , the other by command : as the former is disclaymed by all faithfull christians ; so the other is wont to be challenged and practised by some who lay no small claim to holiness : this we call exorcism , or conjuration ; a course so well approved of the churches of the roman correspondence , as that they make this office one of the seven stairs , whereby they ascend to their highest order : but so dis-relished by us , that we ordinarily place conjurers in the same rank with sorcerers and professors of the black and damned arts ; although indeed , upon a strict inquisition we shall finde them far different ; for conjuration or exorcism implyes a kinde of force and violence ; whereas those that are in league with satan , go on , as upon a set match in a way cursedly amicable : this latter is hainously sinfull , as being directly against the divine law , and a professed affront to the majesty of god ; the former unjustifiable , as being without divine warrant . it is most true , that the disciples of christ , and their primitive successors ejected devils by command ; and could rejoyce to see those evil spirits subjected to their over-ruling charge : but withall , the same persons healed all diseases , were perfect poyson-proof , spake divers languages : why should any in these latter times challenge a right of succession i● one of these , and not claim i● in the other ? all these wer● given with one , and the sam● breath , continued by the same power ; called in and stinted by the same providence , with their fellow-miracles : and if still this priviledge were ordinarily left in the church , it were not a work for puisnes , and novices , but for the greatest masters , and the most learned , and eminently-holy doctors , which the times can possibly yield : and if this were really done , as is commonly vaunted by them ; yet with how much difference from the apostolick practise and issue ? with them of old , there was no more but a word of command , and an instant ejection : here , what a world of business ? what sprinkling ? what censing ? what blessing of herbs , and other ingredients of suffumigation ? what variety of direfull ceremonies ? and when all is done , the successe shuts up no otherwise then in just suspicion or censure . not that free scope is given in these last times , without any check to the tyranny of evill spirits : the good providence of the highest hath not left us unfurnished with means of our freedome and deliverance ; whiles we can pray , we cannot be remedilesse : when the disciples power stuck at the dispossession of a demoniack , they heard from our saviour , this kinde goes not out but by fasting and prayer . whence it is plain , that as there are severall kinds of devils , one worse and more powerfull then another , so the worst of them are to be vanquished by prayer , sharpened with abstinence . what a difference then there is of times , and means ? at the first it was a greater work to disposs●sse devils by prayer and fasting , then by command : now , it were far greater to do it by a meer command , then by prayer and fasting : that which was then ordinarily done , were now strangely miraculous ; and that which is the ordinary course now , was then rare and unusuall : the power of an adjuring command we see ceased , the power of fervent prayer can never be out of date . this , and this only is the remedy of both bodily and mentall possession : thus , if we resist the devill , he shall flee away from us : upon the ground of this scripture it was ( as my self was witnesse ) that in our age , mr. dayrel , a godly , and zealous preacher , undertook , and accordingly ( through the blessing of god upon his faithfull devotions ) performed , those famous ejectments of evill spirits both at nottingham and lanoashire , which exercised the press , and raised no small envy from the gain-sayers : shortly , all that we have to do concerning malignant spirits , is , to repay them with hatred , to perswade our hearts of their continuall dogging of us for mischief , to arm our selves with constant resolutions of resistance , diligently to watch the wayes of their tentations , to keep the strongest guard upon our weakest parts , to fortifie our selves by our faithfull prayers , and by the vertue of our faith to make him ours , who is able to strengthen us , and to make us more then conquerors . sect. x. of the wofull estate of the souls of the damned . it is not for our discourse to sever those whom the divine justice will have put together : devils , and damned souls . there is none of those evill spirits which doth not ( wheresoever he is ) carry his hell about him : yet doubtlesse there are degrees of their torture : art thou come to torment us before our time , said those devils to our blessed saviour ; and how do they beg not to be commanded to the deep ? reprobate souls are no lesse partners of their pain , then objects of their fury . no sooner is this living spirit of ours dislodged from the body , then it is presented as in a privy sessions , to her judge ; from whom she receives a speedy doom of life , or death : the sentence is instantly seconded with an answerable execution . the good angels are glad actors in the happy instalment of the just , in their glory : the evill angels seize upon the guilty soul , and drag it to their hell : as for any third place , or condition ; let them take thought that beleive it ; for me , i must professe , i never saw any colour of ground for it in the sacred oracles of god , and shal not easily beleeve that a truth mainly importing us , would have been concealed from our eyes . wo is me , what a dolefull , what a dreadful spectacle is this which is now presented to my soul ? the burning tophet , the bottomlesse pit , the lake of fire & brimstone , the region of horrour and death : wherein there is the perfection of all more then conceiveable anguish , the full consummation of the divine vengeance to sinners ; exquisitenesse , eternity of torment ; despair and impossibility of release , or intermission ; perpetuall dying , perpetuall living in a death that can never end . how are my thoughts at a losse in this place of confusion ? whether shall i more tremble , o god , at the consideration of thy terrible justice , or be swallowed up with astonishment of these infinite and intolerable sufferings ? i should not know thee , if i did not with holy chrysostome beleeve , ●hat the utter l●sse of thy presence alone , is as a thousand hels : to be for ever banished from thy sight , in which is the fulnesse of joy , what can it be lesse then fulnesse of torment ? but alas , this is farre from a meer absence . the very sin of the damned is no small part of their hell ; for as all their powers , parts , faculties , are as so many subjects of their insupportable pain and torture ; so out of that insufferable extremity , they conceive a desperate indignation , and hatred against god ; not as he is in himself infinitely good , ( for goodness can be no object of hate ) but as he is to them , a severe ( though most just ) avenger of sin ; to which is ever added a will obstinately fixed in evill ; whiles they were in their way , they were in a possibility of reclamation , now , that they are ( in termino ) they can be no other then they are ; as therefore the glorified souls are in a condition like to the angels of heaven ; so the damned , are in the state of devils ; not more capable of avoiding torment , then sin ; equally reserved in everlasting chains of darkness to the judgement of the great day . when ( wo is me ) that which seemed little lesse then infinite , shall yet receive a further aggravation of pain and misery : when the addition of the body shall give a further extent to this wofull cru●lation , without all possibility of release for ever . alas , what anguish do i feel in my self to see the body of a malefactour flaming at a stake ? and yet this is but the act of a few minutes ; for the air so vehemently incended , instantly stops the passage of that free breath , which should maintain life , and the flesh , by apposition of that combustible matter , which encompasses it , is soon turned into dead cinders : but , i could conceive of a body frying a whole day in a continued flame : lord how should i be affected with the sad compassion of that intolerable torment & burn inwardly with the sense of anothers pain ? but to think of a whole years broyling in such a fire , how can it but turn our bowels within us ? what then , oh , what is it to conceive of lying in a fire more intense then nature can kindle , for hundreds , thousands , millions , yea millions of millions of years , yea further beyond these then these are beyond a minute of time to all eternity ? where ( besides the indurance ) every thing that makes towards the mitigation of other pains , addes to these . here is society of tortures , but such as tortureth more : those perpetuall howlings , and shriekings , and wailings of so many millions of the damned , were enough to make the place an hell , even to him that should be exempted from those sufferings : here is some glimpse of knowledge of the blessed estate of glorified souls ; enough to heighten their envie , enough to perfect their torment ; even as meat is set before that man which is doomed to famish : shortly , here is exquisite disconsolateness , gloomy darknesse , extreme horror , pain insufferable , hideous ejulations , utter hopelesness , vexing indignation , furious blasphemies , infinite dolour and anguish , without relaxation , without pity , without possibility of remedy , or ease , or end . how can it be otherwise ? o god , if thy mercy have prepared such an heaven for thy poor servants , whose very best works , for their great imperfection , deserve nothing but punishment , what an hell hath thy justice provided for those enemies of thine , that wilfully despight thee , and offend of malicious wickedness ! how infinitely art thou more just then sinners can be miserable ! but it is enough , o my soul , to have lookt into the pit ; enough to make thee lament the wofull condition of those that are there shut up : enough to warne thee to avoid those sinfull wayes , that lead downe to these chambers of death : enough to make thee think no tears can be sufficient to bewail the desperate carelesnesse of wretched sinners , that run on in a known course of wickednesse , without any regard of an insuing damnation : alas , ( so as they are bewitched ) they have not the grace to pity themselves ; and to foresee the danger of their own utter perdition ; which if they could but look into , they would be ready to run mad with horrour : poor souls , could they but recover their reason , they would then think , if a thousand daies pleasure cannot weigh with one hours torment , what do i buy one hours pleasure with the torment of more then ten thousand ages ? how do i dare to dance for a few minutes upon the mouth of hell with the peril of an everlasting burning ? surely , if infidelity had not rob'd men of their wits , they could not resolve to purchase the momentany pleasures of sin with so dreadfull and eternall damnation . sect. xi . a recapitulation of the whole discourse . and now , what is to be done ? surely , as some traveller , that hath with many weary steps passed through divers kingdoms and countries being now returned to his quiet home , is wont to solace his leasure by recalling to his thoughts , a short mentall landskip of those regions , through which he hath journyed ; here conceiving a large plain , there a lake ; here a track of mountains , there a wood ; here a fen , there a city ; here a sea , there a desert : so do thou , o my soul , upon this voyage of thine through the great invisible world ; bethink thy self of what thou hast seen , and so abridge this large prospect to thy self , as that it may never be out of thine eye . think first , that whatsoever thou seest , thou canst not look besides the invisible majesty of thy god ; all this materiall world is his , he is in all , rather all is in him ; who so comprehends this universe , that he is infinitely without it ; think of him as with thee , as in thee , as every where . do thou , therefore , ever acknowledge him , ever adore him , ever enjoy him , ever be approved of him : see him from whom thou canst not be hid ; relye on him without whom thon canst not subsist ; glorifie him without whom thou canst not be happy . next , as those that have their celestial life and being by from , and in him , wonder at the glorious hierarchy of the heavenly angels , blesse him in their pure , and spirituall nature , in their innumerable numbers , in their mighty power , in their excellent knowledge blesse him in their comely orders , in their divine offices , in their beneficiall imployments , in their gracious care , and love of mankind : and ( so far as weak flesh and bloud may with pure and majestical spirits ) converse with them daily , entertaine them ( so thou knowest they are present ) with awfull observances , with spirituall allocutions ; ask of thy self how pleasing thine actions are to them ; receive from them their holy injections ; return to them ( under thy god ) thy thankful acknowledgments ; expect from them a gracious tuition here , and an happy transportation to thy glory . after these represent to thy self the blessed society of the late charge , and now partners of those heavenly angels , the glorified spirits of the just : see the certainty of their immortall being in the state of their separation ; see them in the very instant of their parting blessed with the vision , with the fruition of their god ; see how they now bathe themselves in that celestiall blisse , as being so fully sated with joy and happiness , that they cannot so much as desire more : see them in a mutuall interknowledge , enjoying each others blessednesse : see the happy communion which they hold with their warfaring brother-hood here upon earth , whose victory and consummation they do in a generality sue for to the throne of grace : foresee them , lastly , after a longing desire of meeting with their old , and never forgotten partner , joyfully reunited to their now-glorified bodies , and imploying their eternity of life in continuall hallelujahs to him that sits upon the throne . take up thy rest here , o my soul , for ever , but do not as yet thus end thy prospect ; it is good for thee to know worse things . if in paradise the tree of the knowledge of good and evill were forbidden to our first parents , the act of the knowledge of both is not forbidden to us ; even to know evill in speculation , may avoid the knowledge of it in a wofull experience . see then , o my soul , the best creature falling from good into evill ; in choosing it , see him , by misinclining his own will , apostatizing from his infinite creatour , and hurled down headlong from the height of heavenly glory , to the bottome of the nethermost hell : see the irrecoverable condition , and dreadfull numbers of those precipitated angels ; see their formidable power , their implacable malice , their marvailous knowledge , craft , skill , to do m●schief , their perpetuall machinations of our destruction , especially in their last assaults ; see their counterfaisance in their glorious , and seemingly-holy apparitions , for a spirituall advantage ; and when thou hast recollected thy self to a resolution of defiance , and unweariable resistance , c●st thine eye upon the deplorable condition of those damned souls , whom they have either betrayed by their fraud , or by their violence mastered : and whiles thou doest blesse and magnifie the divine justice in their deserved torment ; spend thy tears upon those , who would needs spend their eternity of beeing , in weeping , wailing , and gnashing ; and lastly , rouz up thy self in this moment of thy remaining life , unto all carefull and fervent indeavours to save thy self , and to rescue others from this fearfull damnation . sect. xii . the comparison of both worlds : & how our thoughts and affections should be taken up with the invisible world . now then , having taken a view of both worlds ; of the materiall world , by the eys of sense and reason ; of the invisible by the eyes of reason and faith ; i cannot but admire god in both , and both of them in god ; but the invisible so much more , as it is infinitely beyond the other ; for god himself is the world of this world : whom , whiles in the materiall world we admire in his creatures , in this immaterial we admire in himself . now , himself must needs be infinitely more wonderfull then many worlds ( if such there were ) of those creations that should proceed from him . as for the parts of the created , but invisible world , it must neods be said , that the lightsome part of it hath more glory , then any piece of the materiall world can be capable of : on the contrary , the dark , and privative region of the invisible world , hath infinitely more horror then the other : for what is the worst and most disconsolate darknesse of this visible world , but a privation of the light of the sun ; which yet can never be so absolute as to exclude all imperfect diffusion of those in sensible glimmerings ; whereas the darknesse of this spirituall world , is an utter privation of the sight of god ; joined with an unconceiveable anguish even in nature , spirituall essences must needs be more excellent then bodily , and earthly ; and of onely spirits it is , that the invisible world consisteth : besides , what vanity and inconstancy do we find every where , in this materiall and elementary world ? what creature is there which doth not exchange life for death ? being for dissolution ? sanity for corruption ? what uproars do we find in the air ? what ●ommotions , and turbulencies upon earth ? the best state of things is an uncertain vicissitude ; the worst , certain desolation , and destruction : whereas , the invisible world is setlted in a firm and steady immutability : the blessed angels and souls of the saints being so fixed in their glory , that they are now no more capable of alteration . shortly , he that saw both worlds , shuts up all in one word , the things that are seen are temporal , the things that are not seen eternal . as then , i can never open my bodily eyes , but i shall see the material world , and i hope , i shall never see it , but i shall praise the power , and wisdome , and goodnesse of the infinite creatour of it ; so shall it be one of the main cares of my life , to blesse the eyes of my soul , with the perpetuall view of the spirituall and invisible world : every action , every occurrent shall mind me of those hidden and better things : and i shall so admit of all materiall objects , as if they were so altogether transparent , that through them i might see the wonderful prospects of another world . and certainly , if we shall be able so to withdraw our selves from our senses , that we shall see , not what we see , but what we thinke , ( as it uses to be in the strong intentions of the mind ) and shall make earthly things , not as lunets , to shut up our sight , but spectacles to transmit it to spirituall objects : we shall lead a life as far rem●ved from those beasts which we see , as near approaching to those angels whom we converse with , and see not . neither shall it be enough for us to know an invisible world , as to consider that all we see , is the least part of what we see not ; unlesse we bee so affected to the unseen world , as we ought ; it is our knowledg that must shew us how to be christians , but it is our affection that must make us so : in the acknowledgment therefore of an invisible glory , and infinitenesse , our hearts must be ever taken up with a continuall awe and reverence if some great prince shall vouchsafe to let me be seen of him , although he please to keep himself unseen of me ; and shall only ( according to the state of some great eastern monarchs ) speak to me behind a vail , or traverse ; or ( as the great prete of the south had wont to grace ambassadours ) shew me only some part of his leg , so as that i may understand him to be present ; i should thinke it concerned me to carry my self in no lesse seemly fashion towards him , then if i saw his face ; for his sight of me , cals for a due regard from me , not my sight of him : since therefore we have so certain demonstrations of the undoubted presence of god and his holy angels ever with us , ( though not discernible by our bodily eyes ) with what fear and trembling , with what reverence and devotion should wee alwayes stand , or walk before them ? making it our main care to be approved of them , to whom we lye no lesse open then they are hid to us . as for the glorified saints of god , who are gone before us to our home ; with what spirituall joy should we be ravished at the consideration of their blessed condition ? who now have attained to the end of their hopes , glory and bliss without end ; ever seeing , ever enjoying him , at whose right hand are pleasures for evermore ; how should we blesse god for their blessedness , and long for our own ? lastly , how should our joy be seasoned with a cautious fear , when we cast our eyes upon those objects of dread , and horrour , the principalities and powers of darkness , not so confined to their hell , as to leave us untempted , and increasing their sin and torment by our temptation ? how should our hearts bleed with sorrow , and commiseration of those wretched souls , which we see daily intangled in the snares of the devill , and captived by him at his will here on earth , and frying under his everlasting torments in the pit of hell ? how should our hearts be pre-possessed with a most earnest and vigilant care to resist all the dangerous assaults of those wicked spirits , and to prevent the perill of our own like-wofull destruction ? if we i shall make this use of our beeing in this visible world , happy are we that ever we came into it , more happy in our going out of it : for having thus used it , as if we used it not , we shall so enjoy the other , as those that shall ever enjoy it , and , in it , all glory , honour , immortality . lo then , o my soul , the glorious world which thou art now aspiring unto ; yea , whereinto thou art now entring ; there , there fix thy self never to be removed : look down upon these inferiour things with an overly contempt ; forget what is past , as if it had never been . bid a willing farewel to this visible world ▪ wherein as thy creatour hath a just interest of glory , for that the substance of it is the wondrous workmanship of his hands ; so satan ( styled he prince of it ) claimeth no small share , in regard of its sinfull depravation . farewell then ye frivolous and windy honours , whose management is ever wont to be in others hands , not in our own ▪ which have ever been no lesse fickle then the breath ye have depended upon ; whose chief use hath been for temptation , to puffe up the heart with a proud conceit of eminence above others ; not requiting in the mean while the danger with any solid contentment . farewell ye deceitfull ▪ riches , which when we have , we cannot hold ; and even while we hold , we cannot enjoy : and if we offer and affect to enjoy , is it not with our spirituall losse ? for what love we yeeld to cast away upon you we abate to him that is the true and all-sufficient good ; more then for necessary use , we are never the better for you , often times the worse , your load is more uneasie , then your worth is precious . farewell pleasures ( if i ever knew what ye were ) which have alwayes wont to afford more sting then honey : whose onely scope hath professedly been , under a pretence of delectation , to debauch and emasculate the mind , and to dis-relish all spirituall comforts , where your expectation hath been somewhat delightfull , your fruition hath been unsatisfiing● , your loose displeasing , your remembrance irksome . farewell friends , some of whose unsteadinesse and unfaithfulnesse hath helpt to adde to my load , which the fidelity of others had not power to ease , whose love might be apt to condole my shipwrack , but could not spare me a plank to swim to the shore : shortly , whose common misery may be more ready to receive , then give comfort . the honour that i now reach at , is no lesse then a crown , and that no fading and corruptible ( as all these earthly diadems are ) but immarcescibly eternall , a crown of righteousnesse , a crown of glory . the riches that i am now for are not such as are digged out of the base entrails of the earth , obnoxious to spoil and plunder , but treasures ▪ laid up in heaven . the pleasures that i now affect ▪ are the fulnesse of joy at the right hand of the almighty for eve more . the friends that i ambitiously sue for , are those that shall receive me into everlasting habitation . lastly farewell vanishing life , and welcome blessed eaernity : even so lord jesu , come quickly . finis . the contents . the first book of god and his angels . the preface . § 1. that there is an invisible world . § 2. the distribution of the invisible world . § 3. of the angels of heaven their numbers . § 4. the power of angels . § 5. the knowledg of angels § 6. the imployment , and operations of angels . § 7. the degrees and orders of angels § 8. the apparitions of angels . § 9. the respects which we owe to the angels . the second book . of the souls of blessed men § 1 of their separation and immortality . § 2. of the present vision of god upon the egression of the soul . § 3. of the perpetuall vigilance of the soul and its fruition of god . § 4. of the knowledge of the glorified . § 5. of the glory of heaven enjoyed by blessed souls . § 6. wherein the glory of the saints above consisteth , and how they are imployed . § 7. in what terms the departed saints stand to us , and what respects they bear us . § 8. the re-union of the body to the soul , and both glorified . the third book . of the devils and damned souls . § 1. of the evill angels . of their first sin and fall . § 2. of the number of apostate spirits . § 3. of the power of devils . § 4. of the knowledge and malice of wicked spirits . § 5. of the variety of the spirituall assaults of evill spirits . § 6. of the apparitions and shapes assumed of the evill spirits . § 7. the vehemence of satans last conflicts . § 8. of our carriage towards wicked spirits . § 9. how we are to proceed against evill spirits . § 10. of the wofull estate of the damned souls . § 11 : a recapitulation of the whole discourse . § 12. the comparison of both worlds . and how our thoughts and affections should be taken up with the invisible world . finis . courteous reader , these books following are printed for john place , and are to be sold at his shop at furnivalls-inn gate in holborn . books in folio . 1. the history of the world , by sir vvalter raleigh knight . 2. things new and old , or a store-house of similies , sentence , allegories , addages , apologies divine , morall and politicall , by john spencer of sion colledge . 3. observations on caesars commentaries , by sir clement edmunds kt. 4. shepparts epitomy of the law . 5. the reports of the learned judge popham , sometime lord chief justice of england . 6. the reports of the learned judge owen , chief justice of the common pleas . 7. londinopolis , or a history of the cities of london and westminster , by james howell . 8. the history of swedes , gothes , and vandals , by olaus magnus bishop of vpsall . 9. the reports of the learned serjeant bridgman . 10. cowells interpreter of hard words in the law , &c. 11. maximes of reason , or the reason of the common law , by edward vvingat ▪ esq late one of the benchers of grays-inn . 12. the history of edward the fourth , of the wars between the houses of york and lancaster , by vv.h. esquire . 13. the minister of state , wherein is shewed the true use of policy , by monsieur de siton secretary to cardinal richlew , englished by sir henry herbert kt. books in quarto . 1. the compleat clerk , or scriveners guide , containing the draughts of all manner of presidents , of assurances , and instruments now in use , as they were penned by the most learned and eminent lawyers . 2. commentaries on the originall writs , in natura brevium , by vvilliam hughes of grays-inn esq. 3. an exact abridgment of the common law , with the cases thereof drawn out of the old and new books of the law , &c. by vvilliam hughes of grays-inn esquire . 4. an exact abridgment of the acts and ordinances of parliament , beginning at the fourth year of king charles , to the year , 1656. 5. declarations and pleadings , &c. in the upper-bench , by vvilliam small of furnivals-inn , late one of the clerks in the upper-bench court . 6. declarations , counts and pleadings in the common pleas , by richard brownlow esquire , late prothonotary ; the second part . 7. a collection of learned speeches and passages in parliament , beginning in the yeare , 1640. and ending in the yeare 1642 , 8. the faithfull counsellor , or the marrow of the law in english , by vvilliam sheppard esquire , now serjeant at law . 9. the dead speaking , or the living man revived , in a sermon preached at the funeral of mr. sam. oliver , by mr chitwind m. a. with two exhortations of mr. thom m. a. 10. the floating island , by dr. strowd , acted at oxford . 11. the tragedy of the fair irene the greek , by gilbert sumhoe esquire . 12. witchcraft condemned , or dr. lamb revived in the unheard of practice of anne bodenham , arraigned at sarum ass●●es . 1653. 13 bethell , or the form for families , by matthew grifith . 1. the jurisdictions of courts , by john k●tch●n of barnards inn 2. books of entries of all manner of judgments in the upper-bench and common pleas . 3. the grounds and maximes of the law , by michael haulke of the middle temple . 4. a perfect guide for a studious young lawyer , by thomas fidell of furnivals inn , gent. 5. the arraignment of the anabaptists , in a dispute at aberg●veny in mo●mouthshire , by john cragge m.a. 6. a cabinet of jewells , wherein gods mercy , mans misery , &c. is set forth in eight sermons , with an appendix of the nature of tithes , and expedience of marriage , by a lawfull minister , by john cragge , m.a. 1. the abridgment of the lord dyers reports , by sir thomas ireland . 2 observations on the office of a lord chancellor , by the lord elsmore , late lord chancellor . 3. the laymans lawyer , or the second part of the practick part of the law , by tho. foster gent. 4. the county-court renewed , or all manner of proceedings there , by william greenwood , studient of furnivals inn. 1. transactions of the high court of chancery , collected by vv. tochell . 2. brookes cases in english , by j. marsh of grays inn barester . 3. poems , by matthew stevenson ▪ 4. perkins of the laws of england . 5. an exact abridgment of dctoor and student . 6. invisible world , and the mystery of godliness , by joseph hall , bishop of norwich . 7. imposition of hands , by jos. hall , bishop of norwich . 8. treatise of phlebotomy , demonstrating the necessity of it in diseases of terms of election , with the use of the cupping-glass , with a treatise of the crisis written in french by da. de. plumis campi chirurgion , now translated into engl●sh , by e. vv. a well-wisher to physick and chyrurgery . 9. the peace-maker , by vvilliam page doctor in divinity . 10. a sermon preached at the funerall of sir james penyman , by allen smalwood . 11. clara stella . by r. heath esq 12. doctor prestons saints infirmities . 13. a comment on the times , or a character of the enemies of the church , by thomas vvall , mr. in arts . 14. a catechisme containg the principles of christian religion , written by moses . vvall . finis . notes, typically marginal, from the original text notes for div a45280e-150 prov. 16.7 . jer. 2. hos. 4 ▪ 2. act● 10.35 . jude . 3. ephes. ● . 5 1 cor. 3 11. 1 cor. 7. 2● notes for div a45280e-700 nulla visibil●a nisi per invisibilia v●dentur : telle mentem quae non videtur , & incassum patebit oculus . greg. camer. in act. 23.8 . 2 cor. 4.18 omne tempus quo de deo non cogitat , perdidisse se computat bern. de spec . mon. brigit . l. revelat. 4. dionys . areopag . fo●ner . de cust. ange. serm. 4. mat. 26.53 . rev. 5. 11. dan. 7.10 . job 25.2 . cuique electo ordinarie certum propriumque angelum qui perpetuus sit ejus custos & comes . zanch de operibus create. . l. 3. c. 15. psal. 91.11 . * ex quo fa●ile colligitur , ex vobis unumquemque habere plus quam decem angelos . forner . de cust●d . ang. serm. 5. p. 56. * how scant then is the account of the great & voluminous abulensis , who upon mat. 18. v. 60. determines that the blessed virgin had two angel-keepers ; one , the most noble of the angeli●●ll order , which guarded her all her life , the other gabriel an arch-angell of the second order , who attended her from the time of christs conception , untill his passion . barrad . l 6. c. 10. as also that of degrassalius : that the french king hath two angel-guardians , one in regard of his private person , another in respect to his royall dignity . degrassal . l. 1. jure 20. regal . franciae . m. blunts voyage to the levant . ephes. 3.10 . colos. 2.10 . ps. 103.10 . 2 king. 19.35 . joel 3.11 . gen. 16.3 . judg. 13.27 . gen. 22.14 . arist. me●aph●s . l. 2. * b●navent . vulcan . pra●f●t . in lib. de mundo . l. bacon in his naturall hist. exod. 4. gen. 24.7 . qualiter pueri inter tot infantiae discrimina , &c. gers. serm. de angel . in the churches of foye totnesse , & withicomb . of the same kinde were those prodigious tempests at millain anno 1521. and at mechlin aug. 7. anno 1527. * nestoires prodigieuses de p. boaistuan . cap. 8. of the same kinde was that fearfull tempest which in the 4 year of k. will. rufus , blew down 600 houses in london , and reaving bow church carried away six beams of 27 foot long , and struck them into the earth ( the streets being then unpaved ) so deep , tha● o●ly four foot remained above ground . chron. of s. rob. baker of the reign of will . 2. † m. will. cook , sen . of waltham holy crosse . marc. aurel. antoninus his meditat , concerning himself , l. 1. c. 17. the like he reports of chryses , ibid. vt commensales deo , forner . ser. 4. de cust. a●g. or as cassaneus , cubicularii & servi●utes , throni glor. mund 4 part . forner . de custod . ang. serm. 5. compare ephes. 1.21 . with colos. 1.16 . s. matild . l. revel. c. 54. citat . etiam a forter . * ad nutum & arbitrium fibi assistentis daemonis vel declinabat negotia , vel petebat . minut. foelicis octav. duac . 18. febr. 1627. ex literis pet. rav. forn . ser. 5. ignat. loiol . xavi●r . ●her●si● . isidore . po●ippus ●●r●us . 4 〈◊〉 ma 〈◊〉 anno 16●● . theodor . l. 3. c. 11. goulart . histoir mem'r . ex melanct. in dan. c. 20. bromiard . sum. praedicant . v. humilitas . s. maternus . * one john trelille . * at whitsontide . sim. goular . ex j. manlio . bern. in psal. qui habi●at . rev. 19.10 . hieron. quest ●o●d al●g●s●m . angelici . prateolus ●l●nch . v. angelici . rejecta expositio a pontificiis , ut non modo periculosa sed & falsa . vid. binium in notis in pium pap●n tom. 1. pag. 103. reading it angulos instead of angelos . gen. 48.19 jo. bromiar . sum. pradic . v. superbia . 1 cor 11. notes for div a45280e-4610 ●icero de senectu●e . quicquid est illud quod sentit , qud sapit , quod vult , quòd viget , coeleste & divinum est , ob eamque rem aeternum sit necesse est . tull tusc. quaest. l. 1. lumen aliquod substantiale anim●s habere haud improbe videmur advertere , quando in evangelio legitu● , quod illuminat omnem hominem venientem in mundum : deinde quod in cogitatione p●siti nescio quid tenue , volubile , clarum in nob●s inesse sen●imus , quod respicit sine sole , quod videt sine extraneo tumine : nain si ipsum inse lucidum non esser , ●erum tantam c●●spicientiam non haberet : tenebrosis ista non sicut data ; omnia caeca torpescunt . cassiodor . de anima . cap. 10. calvin in loc. psal. 36.6 . 2 cor. 5.1 . heb. 12.22 . b. andrews in his answer to bellarmine . 2 cor. 5.1 . job . 17.24 . v. 22. 1 cor. 13.12 . c●los . 1.12 . eccles. 11.7 . cant 6.10 . psal. 27.4 . revel. 6. zach. 1.12 . luk. 15.7.10 . job . a jesu . mar l. 5. de vit. there 's . c. 3 nos coelestes ac vos exules amore ac puritati sae derate esse debemus , &c. nos coelites intuentes divinitatem ; vos exules euceharistiam venerantes ; quam eo affectu quo nos divinitatem suspicimus , colere debetis . ibid. notes for div a45280e-5700 fr. haytonus in passagio terrae sanctae . anno 1300. editus a nicol ▪ salcone . isa. 14.12 . naturalia in damnatis angelis manent splendidissima . job . 1.16 . obscientiam nominati . aug. l. 9 de civ● . 2 cor 2.11 gerson de variis diaboli tentationibus . diabolus gloriosa forma , diademate g●mmeo & aureo redimitus , veste regia indutus , apparuit martin . precanti , se christum dicit , cui postsilentium aliquod sanctus : ego christum nisi in illo babitu , formaque qua passus est , nisi crucis stigmata proferentem , venisse non credam ; hînc evanuît . hoc narravit sulpitio martinus ipse , ut refert idem sever sulp. in vita martini . * bodin daemonomania , ubique . * sim. goul. hist. admirables . casstod . reney en ses relation● , zuinger . theatre de vie human . bodin . daemonomania , l. 2. est haec res mirabilis ; nunquam visos esse daemones utroque pede hamano ullibi apparuisse . forner . de ang. ser. 9. j●. leo africk d●scr . ●●t . paracelsus his aurora, & treasure of the philosophers· as also the water-stone of the wise men; describing the matter of, and manner how to attain the universal tincture. faithfully englished· and published by j. h. oxon. aurora thesaurusque philosophorum. english. paracelsus, 1493-1541. 1659 approx. 262 kb of xml-encoded text transcribed from 122 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-03 (eebo-tcp phase 1). a28633 wing b3540 estc r211463 99825462 99825462 29844 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a28633) transcribed from: (early english books online ; image set 29844) images scanned from microfilm: (early english books, 1641-1700 ; 2144:4) paracelsus his aurora, & treasure of the philosophers· as also the water-stone of the wise men; describing the matter of, and manner how to attain the universal tincture. faithfully englished· and published by j. h. oxon. aurora thesaurusque philosophorum. english. paracelsus, 1493-1541. j. h. böhme, jakob, 1575-1624. correspondence. english. epistle 23. [8], 229, [3] p. printed for giles calvert, and are to be sold at the black spred eagle, at the west end of pauls, london : 1659. a translation of: aurora thesaurusque philosophorum. "the water-stone of the vvise men" is a translation of the twenty-third epistle of jakob böhme. with a preliminary errata page and three final advertisement pages. reproduction of the original in the cambridge university library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng alchemy -early works to 1800. spiritual life -early works to 1800. 2004-11 tcp assigned for keying and markup 2004-11 aptara keyed and coded from proquest page images 2004-12 andrew kuster sampled and proofread 2004-12 andrew kuster text and markup reviewed and edited 2005-01 pfs batch review (qc) and xml conversion paracelsus his aurora , & treasure of the philosophers . as also the water-stone of the wise men ; describing the matter of , and manner how to attain the universal tincture . faithfully englished . and published by j. h. oxon. london , printed for giles calvert , and are to be sold at the black spred eagle , at the west end of pauls , 1659. reader , these three pieces of mysterious learning , need not any apology , nor ought of those flattering titles that many worthless books are ushered in withal ; t is sufficient that two of them were written by the experienced paracelsus ; and that the other viz. the water-stone , hath the testimony of that inlightned man jacob behmen , in his 23. epistle . it is ( in truth ) a discourse so sober , its title so modest , and the plain-hartedness of the author so evident , that it will be but lost labour to commend that which is so really excellent . and whereas the genius of many an english-man tends after these noble employments , and is destitute of those helps that many authors extant in the latine tongue might haply afford them ; i do therefore intend to publish these ensuing , viz. the rosary of the philosophers . the mineral work of isaac holland . bernard trevisan of alchimy . the last testament . the experiments and several other tracts of raymund lully . glaubers second and third part of the mineral work . paracelsus his archidoxis and book of degrees . all which , except the two last-mentioned , ( and they may shortly be ready ) are compleatly finished . some ( haply ) will be displeased with , othersome will deride whatsoever they meet with of this subject ; such may please themselves and wallow in their frothy fancies ; but the ingenuous man will consider , that to attain to the useful understanding of things of this nature , there is required the labour of the body , integrity of the mind , and a patient perseverance in both : these are the usual keyes that give admission to this despised science , farewell , thy friend , i. h. the most material errata's are to be corrected as followeth . page 3. line 9. read with ; p. 21. l. 16. r. trutae or trouts ; p. 23. l. 18. r. haematites ; p. 25. l. 17. r. revification . l. 18. r. urine ; p. 34. l. 23. for their r. the ; p. 37. l. 26. set a full-point at time ; p. 42. l. 15. r. mysterie ; p. 47. l. 26. r. meets ; ib. r. cahoick ; p. 55. l. 27. r. and it ; p. 57. l. 17. blot out or thus ; p. 60. l. 9. r. balny ; l. 11. r. vive ; p. 62. l. 3. for below , r. all over ; p. 69. l. 9. r. cinnabre ; l. 15. r. cohobation ; p. 72. l. 17. r. all ; p. 75. l. 14. r. ounces ; p. 94. l. 14. r. 47. p. 107. l. 27. r. aes . p. 112. l. 18. r. cover ; p. 116. l. 24. r. so ; p. 174. l. 23. r. caring ; p. 184. l. 25. r. aāa ; p. 187. l. 9. blot out unto it self ; p. 195. l. 10. r. ears ; p. 210. l. 20. blot out be . the aurora of the philosophers by paracelsus . chap. i. of the original of the philosophick stone . adam was the first inventor of arts , because he had the knowledge of all things , as well after the fall as before the fall ; from thence he presaged the worlds destruction by water ; hence also it came to pass that his successors erected two tables of stone , in the which they ingraved all natural arts , and that in hieroglyphical characters , that so their successors might also know this presage , that it might be heeded , and provision or care made in time of danger . afterwards , noah found one of the tables in armenia under the mount araroth , when the deluge was over : in which [ table ] were described the courses of the superiour firmament , and of the inferiour globe , and [ also ] of the planets ; then at length this universal notion of knowledge was drawn into several particulars , and lessened in its vigor and power , in so much that by means of that separation , one became an astronomer , another a magus , another a cabalist , and a fourth an alchymist : abraham that most great astrologer and arithmetitian conveyed [ it ] out of the countrey of canaan into aegypt , whereupon the egyptians arose to so great a head and dignity , that the wisdom [ or science ] of the same thing was derived from them to other nations and countreys . and for as much as the patriarch jacob painted [ as t were ] the sheep with various colours , it was done by a part or member of magick ; for in the theology of the chaldeans , hebrews , persians and egyptians , they proposed these arts ( as the highest philosophy ) to be learned by their chiefest nobles and priests : so it was in moses his time , wherein both the priests and even the physitians were chosen amongst the magi ▪ they indeed [ viz. the priests ] for the examination or judging , of what related to soundness or health , especially in the knowledge of the leprosie ; moses likewise was instructed in the egyptian schools at the costs and care of pharaohs daughter , so that he excelled in all their wisdom or learning ; so was it which daniel ; he in his young dayes suckt in the learning of the chaldeans , so that he became a cabalist . witness his divine foretellings , and exponnding of those words , mene mene tekel phares : these words are to be understood by the prophetick and cabalistick art : the tradition of this cabalistical art , was very familiar with moses and the prophets , and most of all in use ; the prophet elias foretold many things by his cabalistical numbers . even so the antient wise men , by this natural and mystical art , learned to know god rightly , and abode and walked in his laws and statutes very firmly ; it likewise is evident in the book of samuel , that the berelists did not follow the devils part , but became ( by divine permission ) partakers of visions and true apparitions , the which we shall treat more largely of in the book of snpercelestials . the gift thereof is granted by the lord god to the priests who walk in the divine precepts . it was a custom amongst the persians , never to admit any one as king , unless a sophist [ or wise man ] exalted both in reality and name ; and this is clear by the usual name of their kings , for they were called sophists . such were those wise men and persian magi that came from the east to seek out christ jesus , and are called natural priests . likewise the egyptians having obtained this magick and philosophy from the chaldeans and persians , would that their priests should also learn the same wisdom , wherein they became so fruitfull and succesfull , that all the neighbouring countreyes admired them ▪ this was the cause why hermes was truly stiled trismegistus because he was both a king , a priest , and a prophet , a magitian , and a sophist of natural things ; such another also was zoroastes . chap. ii. wherein is declared that the grecians drew a good part of this learning from the egyptians , and how it came from them to us . after that a son of noah possessed the third part of the world after the flood , this art brake in violently [ as it were ] into chalde and persia , and from thence into egypt ; the which [ art ] being a little smelt out by the superstitious and idolatrous grecians , some of them that were more wise and sage , betook themselves to the chaldeans and egyptians , that so they might draw in , out of their schools the same wisdom ; but now whereas the theological or bible-study of the law of moses did not so well please them , they confided in their own proper genius , and fell away from the right foundation of those natural secrets and arts . this is evident by their fabulous conceptions and stumblings about the doctrine of moses . t was the egyptians custom to propose those traditions of that so excellent wisdom meerly in enigmatical figures and abstruse histories and terms . the which was afterwards shadowed by homer , by an admirable poetical artifice : herewith was pythagoras also acquainted , who mixed [ with his writings ] very many things out of the law of moses and the old testament . in like manner hippocrates , thales milesius , anaxagoras , democritus and others , did not forbear to apply their conceptions hereunto . although none of them were skilfull of the true astrology , geometry , arithmetick or medicine ; for their pride so hindered , that it would not admit of disciples of other nations . and when they had got some sight as t were from the chaldeans and egyptians , they became by this accident far more proud then they were afore naturally ; and without any fear did acuate or set out the thing or substance it self with subtiler figments and lyes , and then attempted to describe a certain kind of philosophy , which came and descended from them to the latines . they being now seasoned and instructed herewithal , adorned it with their dictates also : from all which this philosophy was sowed abroad all europe , and then many academies were made for the propagation of their decrees and rules , that so youth might be instructed ; and this doth now flourish with the germans and other nations even nuto this very day . chap. iii. what was taught in the schools of the egyptians . the chaldeans , persians and egyptians had [ all of them ] the same knowledge of the secrets of nature and the same religion , the names only being changed . the chaldeans & persians called their doctrine sophia and magick ; and the egyptians , because of the sacrifice , called their wisdom the priest-hood . the magick of the persians , and theology of the egyptians were both of them heretofore taught in the schools . albeit there were many schools and learned men in arabia , africa & greece , as albumazar , abenzagel , geber , rasis and avicen , amongst the arabians machaon , podalirius , pythagoras , anaxagoras , democritus , plato , aristotle and rodianus amongst the grecians ; but yet there were various opinions amongst themselves as to the egyptian wisdom , wherein they differed , and disagreed from it . for this cause pythagoras would not be called sophist , because the egyptian priesthood and wisdom was not at all perfectly taught as was fitting , although he received thence many mysteries and arcanums ; and anaxagoras [ had received ] most or exceeding many . this appears by the disputations which he made of sol & the stone thereof , & which he left after his death , yet he was in many things contrary to the egyptians ; wherefore even they would not be called sophists nor magi , but imitating pythagoras in that thing they assumed the name of philosophy ; but yet they reaped no more then a few glances like shadows , from the magick of the persians and egyptians ; but moses , abraham , solomon , adam , elias , and the magi that came from the east to christ , were true magi , and divine sophists , and cabalists ; which art and wisdom the grecians knew very little of , or none at all ; and therefore we shall leave that philosophical wisdom of the greacians as a speculation widely and largely distant , and separated from other true arts and sciences . chap. iv. what magi the chaldeans , persians and egygtians were . many have attempted both to search out and bring to use the most secret magick of those wise men ; but yet it hath not hitherto been done ; many even in this our age do exalt trithemius , others bacon and agrippa for magick and the cabal , which [ two things ] seem not in the least to agree , not knowing why they do so ; magick indeed is an art and faculty by which the elementary bodies , and their fruits , their proprieties , virtues , and obstruse operations are attained unto . but the cabal , by a subtile understanding of the scriptures seems to trace out the way for men to god , how to act with him , and prophecy from him ; for the cabal is full of divine mysteries , even as the magick is full of natural secrets ; for it teacheth presages and foretellings of or from the nature of things to come and things present ; for its opparation consisteth in the knowing of the intrinsecality of all creatures as well celestial as terrestial bodies , [ viz. ] what is hidden in them , what ry and ternary ascend to the denary [ then ] is made their regress [ or reduction ] unto unity . therein is concluded all the occult wisdom of things , the which [ wisdom ] god hath made openly manifest to men , both by his word , and the creatures , of his hands , that so they might have a true knowledge of them , the which shall be declared more at large in another place . chap. v. of the chiefest and most supream essence of things . the magi by their wisdom affirmed , that all creatures might be brought to an united substance , which [ substance ] they affirmed , might by their mundations and purgations , ascend unto so high a subtilty , divine nature and occult propriety , so as to work and effect things admirable . for they considered that by the returning into the earth , and by a supream magical separation , a certain perfect substance would come forth , the which at length , is by exceeding many industrious and very prolix preparations exalted and lifted up out of vegetable substances into mineral , and out of mineral into metalline , and out of mettalline perfect substances into a perpetual and divine quint-essence concluding in it self the essence of all celestial and terrestial creatures ; the arabians and grecians by the occult characters and hieroglyphical descriptions of the persians and egyptians , attained to secret and abstruse mysteries , the which being gotten , and in part understood , and partly not , they ocularly saw ( by trying and experiencing ) many admirable and strange things . but because the supercelestial operations lay more profoundly hid , then their capacity could reach unto , they called not this a supercelestial arcanum according to the intention and mind of the magi ; but the arcanum of the philosophers , and ( according to the advice and judgement of pythagoras ) their stone . such now as ever obtained this [ stone ] did shadow it over with various enigmatical figures , and deceptory similitudes , comparisons , and fictitious sayings , that so the matter thereof might be occult and hidden , very little or no knowledge whereof can be had [ from them . ] chap. vi. of various errors as to the matter , its finding out and knowledge . the philosophers have prefixed sundry most occult names to this matter of the stone , grounded on sundry similitudes ; the which arnoldus observing , saith in his rosary , that the greatest difficulty is to find out the matter of this stone ; for they have called it vegetable , mineral , and animal , not according to the litteral sence , as is well known to such wise men as have tried the divine secrets and miracles of the same stone . for example sake raymund lullies lunaria may be produced , which gives flowers of admirable virtues familiar to the philosophers themselves . but yet this was not the intention of those philosophers , that you should think they meant thereby any projection upon mettals , or that any such preparation should thence be made ; but the abstruse mind of the philosophers hath another intent ; in like manner they called their matter by the name martagon , to which they applyed an occult alchymical operation , when as notwithstanding that [ name ] denotes nothing e●se but a certain most occult similitude . besides , 't is no small error that is risen in the liquors of vetegables , with which very many have endeavoured to coagulate mercury , and afterwards to convert it ( with fixatory waters ) into luna , supposing that he who by this way could coagulate it , without the help of mettals , should attain to be the greatest master . and although that the liquors of some vegetables do effect this , it comes to pass meerly from the resinousness , fat , and earthly sulphur with which they abound . this [ now ] draws the mercuries humidity and life unto it self , whereby it mixeth it self with the substance thereof , by coagulation , but without any profit . for i well know that no thick and external sulphur in vegetables is fit for a perfect projection in alchymy , which some have to their great cost experienced . albeit that some have coagulated mercury with the white and milky juice of tithymal , by reason of the acute and intense heat existing therein , and have called that liquor lac virginis ; but yet this is a false foundation ; the like may be supposed of the juice of celandine , albeit it coloureth as if it were of a golden endowment . from hence they conceived a vain phantasie , and at a certain and determinate time they pluckt up this vegetable , out of which they hunted for a soul or quintessence , whereby they might make a coagulating and transmuting tincture ; but verily from hence arose nothing butt a foolish error . chap. vii . of the errours of those who seek the stone , from vegetables , as above . some of the alchymists have expressed a juice out of celandine , and boyled it . to a thickness or consistency , and put it open to the sun , that so it might be coagulated per se into a hard mass , the which being afterwards beaten into a most small powder of a black or spadicious colour , should turn mercury in projection into sol , the which they found to be also vain . others have admixed sal ammoniack to this powder , others the celcothar of vitriol , supposing that thereby they should arrive to their wished for end ; they brought [ it ] by their solutions into a yellow water , that the sal ammoniack gave an ingress of the tincture into the substance of the mercury ; yet nothing was thereby done . some there are that instead of the aforesaid things , do take the juices of arsmart , bufonaria , dracunculus , the leaves of sallow , tithymal , cataputia , flammula and such like , and shut them up in glasses with mercury , for some dayes keeping them in ashes ; now thence it comes to pass that the mercury is turned into ashes , but rashly and without any fruit ; for they were deceived with the vain rumours of the vulgar , who boast that he who is able to coagulate mercury without mettals , hath the entire magistry , as we have afore mentioned ; many of them extracted salts , oiles , aud sulphurs out of the vegetables by art , but all in vain . for out of snch like salts , oiles , and sulphurs , no coagulation of mercury , or perfect projection or tincture can be made . but whereas the philosophers do compare their matter to a certain golden tree of seven boughs , they mean that it [ viz. the matter ] doth conclude the seven mettals , in its sperm , and that therein they lye hidden : on this account they called their matter vegetable ; as also because as the natural trees do ( in their time ) bring forth sundry flowers ; so the matter of the stone doth discover most fair colours in the production of its flowers ; likewise on this acount [ the comparison is suitable ] because , there ariseth a certain matter out of the philosophical earth as a company of sprouts and twigs , like to the spunge of the earth ; therefore they say that the fruit of their tree hath its tendency to the heaven . therefore they have disclosed and deciphered the whole knack of the thing in the vegetables as to the nature , but not in vegetables as to the matter ; and also because their stone doth contain in it self a soul , body , and spirit , as the vegetables do . chap. viii . of those who have sought the stone in animals . they have also by a certain kind of similitude called this matter lac virginis , & the blessed blood of a rosie colour , the which notwithstanding is agreeing to [ or enjoyed ] only by the prophets and sons of god. from thence the sophisters gathered , that this philosophical matter was in the blood of animals or of man ; hereon taking occasion also , because they are nourished by vegetables ; others have sought it in hairs , in salt of urine in rebis ; others in hen-eggs , and in milk , and in the calx of egg-shels , with all which they thought to have fixed mercury . some have extracted a salt out of stinking piss ; supposing that to have been the matter of the stone . there wants not some persons also that have judged the little stones fouud in rebis , to be the matter ; others have macerated the membranes of eggs in a most sharp lixivium , wherewith they have also mixed calcined egg-shells most white like snow ; to these they have attributed the arcanum of fixation , for the transmuting of ☿ ; others comparing the white of the egg to silver , and the yoke to gold , have chosen it for their matter , [ and have therewith ] admixed common salt , sal armoniack , and burnt tartar ; these they have shut up together in a glass and putrified it in a b. m. and that so long , until the white colour became as red as blood . this they have destilled into a most stinking liquor wholly useless for that work for which t was sought after . others have putrified the white and yelk of eggs , from whence hath been generated a basilick , the which they have burnt into a most red powder , and have thought to tinge therewithall ; the author whereof was the cardinal gilbert in his treatise ; many also have macerated the galls of oxen and of other creatures mixt with common salt , and distilled it into a liquor , with which they having moistned the cementatory powders , supposed that by this magistery they should tinge their mettals , which they call by the name of a part with a part , and thence came just nothing . others have attempted to transmute tutia by the addition of sanguis draconis and other things , [ also ] copper and electrum into gold ; others ( according to the venetians art ( as they call it ) take twenty lysard-like-creatures , or more or less , and shut them in a pot , and make them even mad with hunger , that so they may devour one the other , so long till but one of them survives , which then is fed with the filings of copper or electrum , supposing that this animal will by the digestion only of his stomack , effect the wish'd for transmutation ; last of all they burn this animal into a red powder , which they thought must be gold , but they were deceived ; others also having burned the fishes called tratas , have by melting found sometimes some gold in them ; but there 's no other reason of it but only this , viz. those fishes in rivers and brooks do sometimes meet with small scalings and sparkles of gold , and eat them ; yet t is but seldom ; such cheaters are to be found chiefly in the courts of princes , [ verily ] the matter of the philosophers is not to be sought after in animals ; and this i do admonish all ; but yet t is known that the philosophers have called their stone animal , because in its [ or their ] last operations , the virtue of this most noble fiery mystery causeth an obscure liquor to sweat forth out of tha● matter in [ their ] vessel , drop by drop ▪ from thence they presaged and foretold that in the last times there should come● most pure man upon the earth , by whom the redemption of the world should be accomplished ; and that this same man should emit or send forth bloody drop● of a rosie or red colour , by which mea● he should redeem the world from sin● after the like manner , also the blood o● their stone ( yet , in its own kind ) di● free the leprous mettalls from their infirmities and contagion . on this account therefore they supposed , that they deservedly said their stone was animal ; concerning this mysterie thus speaks mercurius to king calid , this mysterie is permitted only to the prophets of god to know , whence it comes to pass that this stone is called animal . for in the blood of this stone doth its soul lie hid . t is likewise composed of body , spirit , and soul. on the same account they have also called it their microcosm , because it hath the likeness of all the things in the world , and thence they again called it animal , as plato called the great world an animal . chap. ix . of such as have sought after the stone in minerals . here we may add the many ignorant men that suppose the stone to be threefold , and to be hidden in a threefold stock or kind , viz. vegetable , animal , and mineral ; hence t is that they have sought for it in minerals ; [ now ] this opinion is far wide of the opinion of the philosophers ; for they affirm that their stone is uniformly vegetable , animal , and mineral ; now here you are to note , that nature hath distributed its mineral sperm into various kinds , [ or subjects ] viz. into sulphurs , salts , borax'es , nitres , armoniacks , allums , arsenicks , atramenta or vitriols , tutiae's , trematites , orpments , realgars , magnesias , cinnaber , antimony , talch , cachymia , marcasites , &c. in all these nature hath not as yet attained to our matter , albeit that in some of the said species it layes it self open in a wonderfull aspect , for the transmutation of imperfect mettals that are to be brought to perfection ; for verily , a long experience , and fiery exercise do shew many various permutations in the matter of minerals ; not only from some colours into other colours , but also out of one essence into another , and from their imperfection to perfection ; and although that nature hath by the means of minerals prepared , attained some perfection , & prosecuted it ; yet the philosophers will not , that the matter of the philosophick stone should proceed forth out of any of the minerals , although they say their stone is mineral ; hence then the sophisters taking occasion , do persecute mercury himself with various torments ; some with sublimations , coagulations , precipitations , mercurial waters and aq. fort . &c. all which erroneous wayes are to be shun'd , with the other sophistical preparations of minerals ; the purgations , and fixations of spirits and mettals ; wherefore all the preparations of the stone as of geber , albertus magnus , and the like , are sophisticall , their purgations , cemenations , sublimations , distillations , rectifications , circulations , putrefactions , conjunctions , solutions , ascentions , coagulations , calcinations , and incerations , are wholly unprofitable ; both in the tripode in the athanor , in the reverbera●ory furnace , in the melting furnace , the accidia or slow henry , the dung , ashes , sand or such like , and also in the cucurbit , the pelican , retort , viol , fixatory , &c. the like is to be thought of the sublimation of mercury by mineral spirits , for the white and the red , as by vitriol , salt-peter , allum , crocus ♂ , &c. of all which things , that sophister johannes de rupescissa doth prate in his treatise of the white and red philosophick stone ; the which [ put them ] altogether , are all of them meer lying dreams . you must also shun the particular sophistry of geber , as his sevenfold sublimations , or mortifications , and also revisitation of mercury , with his preparations by salt of rine , or [ salts ] made by a sepulchre , al which things are false . some others have endeavoured to fix mercury by the sulphurs of minerals and mettals , but have been highly deceived ; truly i have seen mercury ( in this art ) to have been brought into a mettalick body by such like fixations , and resembling and counterfeiting good silver in all likely-hood and respect , but when it hath been brought to the test , then it hath appeared as t is , viz. false . chap. x. of those who have sought after the stone , and [ also ] particulars in minerals . some sophisters have tryed to squeez out a fix oil from mercury seven times sublimed and so often dissolved ; and that by the means of aq. fort . strong waters , whereby they would bring imperfect mettals unto perfection ; but they have been constrained to relinquish this vain operation . some have purged vitriol seven times by calcination , solution and coagulation , and with an addition of two parts of 🜹 , and by sublimation , that so it might be resolved into a white water , whereto they have added a third part of quick ☿ , that it might be coagulated by that water ; then afterwards they have so often sublimed the mercury from the said vitriol , and 🜹 , that it went into [ or became ] a stone ; this [ stone ] they affirmed ( being conceived of the vitriol ) to be the red sulphur of the philosophers , with which they have ( by solutions and coagulations ) made progress to [ attain ] the stone , but in projection it all hath come to nothing . others have coagulated mercury by a water of allum , into an hard mass like to allum , the which they have unprofitably fixed with fixatory waters . the sophisters do propose to themselves very many wayes of fixing mercury , but in vain , for in him is nothing perfect or constant to be had . hence it is that t is a vanity to add minerals unto him by sophistical processes ; for by all of them he is stirred up to a greater malice and is rendred more lively , and is rather brought to a greater impurity , then to any perfection : so then the philosophers matter is not to be from thence sought for , for that it [ viz. ☿ ] is an imperfect somewhat , the which to bring to perfection will be very difficult , yea impossible for any sophisters progress ; for there 's nothing therein that can be stirred up or compelled into perfection ; some have taken arsenick often sublimed , and many times dissolved with the oil of tartar , and coagulated , the which they have pretended to fix , and by which they would turn copper into silver , but yet even that is nothing else but a meer sophisticate whitening ; for verily arsenick cannot at all be fixed , except the workman be an artist , and doth well know its tinging spirit , in which verily all the philosophers have slept vainly attempting to effect any thing thereof . whoever therefore is ignorant of this spirit , cannot have any hope of fixing it , or of giving it that virtue as may make it capable of the virtue of transmutation ; wherefore i make known to all , that the whitening whereof i spake but now , is grounded on a false foundation , and that thereby the copper is deceitfully whitened but not changed ; now sophisters take the copper thus counterfeited , and mix it with twice its weight of lune , and sell it to the gold-smiths and mint-men : and at last they transmute themselves into false coyners , not only they who sell , but such also as buy it : some sophisters instead of white arsenik do take red , and with this they fall upon some false art ; because ( however t is prepared ) it affords nothing but a whiteness ; some again have gone further , and dealt in common sulphur , the which being so yellow , they have boiled in vinegar , lixivium , or most sharp wines , for a day and a night , untill it became white ; then after this , have sublimed it from common salt , and the calx of eggs , and boyled and sublimed it , and that many times ; yet for all this , it hath been alwayes combustible , although white . now with this they have notwithstanding endeavoured to fix ☿ and turn him into gold , but in vain ; yet indeed thence doth come the most excellent and fairest cinnaber that ever i saw ; this they suppose to fix with the oil of sulphur by cementation and fixation ; it gives somewhat of shew or appearance , but falls out otherwise then desired . others have reduced common sulphur into the form of a liver , boyling it in vinegar , with an admixtion of linseed oil , or oil of tiles , or oil olive ; afterwards have poured it forth into a marble stone , aud made the form of a liver ; the which they have distilled into a citrine oil , first with a gentle fire ; but they have ( to their loss ) tried , that they could not do ought as to the transmutation of lune into sol , as they supposed ; and as there is an infinite number of minerals , so also is there much variety of their preparation ; the which to make any farther mention of in this place i shall forbear , because they require a peculiar treatise : beware also of sophisticate oils of vitriol and antimony ; likewise of the oils of the mettals , imperfect , or perfect , as ☉ and ☽ : because although the operation of these be most potent in the nature of things , yet the true process is known but to a very few , even to this day . you are also to abstain from the sophistical preparations of common mercury , arsenick , sulphur and such like ; viz. by sublimation , descention , fixation with vinegar , salt-peter , tartar , vitriol , sal ammoniack , in that way and manner which the books of sophisters do teach ; likewise avoid the sophisticate tinctures taken from marcasites , and crocus ♂ , and of that sophistication called by the name of a part with a part , and of fix lune , and such like trifles . for although they have some superficial appearance of truth , ( as the fixation of lune , by little labour and industry ) yet the progress of the preparation thereof is of nought and invalid . being therefore moved with compassion towards the good operators of this art , i am willing to lay open , the very whole foundation of philosophy , in 3. particular arcanums , viz. in one by arsenick , in a second by vitriol ; and in the third , i shall explain it by antimony . out of , or from which i will teach the true projection upon ☿ and the imperfect mettals . chap. xi . of the true and perfect particular arcanum of arsenick , for the white tincture . some have written that arsenick is compounded of mercury and sulphur ; others of earth and water ; and most [ say t is ] of the nature of sulphur ; but whatever matter t is of , the nature thereof is such , as to transmute copper into whiteness ; also it may be brought to that perfection of preparation , that it may truly and perfectly tinge . but not by that way which evil sophisters teach , as are geber in the summ of perfection , albertus magnus , aristotle the chymist , in the book of the perfect magistery , rasis , and polydorus ; for those writers , be they never so many , do either err , or write false things out of envy , and propose receipts , because they are even ignorant of the truth . arsenick contains in it self three natural spirits , the first [ is ] volatile , adustible , corrosive and penetrating all mettals . this spirit whitens venus , and after some dayes makes it spongious ; the which artifice pertains only to those who exercise the caustick art. the second spirit is chrystalline and sweet ; the third is a tinging spirit , separated from the others aforesaid . the true philosophers have searched after [ or found ] these three natural proprieties in arsenick for the perfect projection of the wise men ; but the barbers who exercise chyrurgery , do desire that sweet and chrystalline nature separated from the tinging spirit , for to use in the cure of wounds , and for bubo's , carbuncles , anthrax and such other filthy ulcers , not cureable but by a mild artifice or remedy . but [ as for ] that tinging spirit , except the pure thereof be separated from the impure , the fix from the volatile ; and the secret tincture from the combustible , [ it ] will not at all answer your desire in projection upon mercury , venus , or any other imperfect mettall . all the philosophers have hidden this arcanum , as a most excellent mysterie ; this tinging spirit , separated from the other two , as above , thou shalt conjoyn to the spirit of lune , and digest them together for the space of thirty two dayes , or untill they have put on a new body ; after that ( at the fortieth natural day ) it shall be kindled into inflammation by the heat of the ☉ . the spirit appears in a bright whiteness , and is endued with a perfect tingeing arcanum : then t is at length fit for projection , viz. one part thereof upon sixteen parts of an imperfect body , according to the acuity or sharpness of the preparation ; from thence [ then ] appears shining lune [ or silver ] and as excellent as what comes out of the bowels of the earth . chap. xii . of the arcanum of vitriol , and the red tincture to be thence extracted . vitriol is a very noble mineral , amongst the rest , [ was ] alwayes of very much admiration with the philosophers , because the most high god hath adorned it with wonderfull endowments . they have vailed over its arcanum with aenigmaticall figures , as thus , viz. thou shalt vifit the inward parts of the earth , and shalt find by rectification the occult stone , a true medicine ; by the earth they understood the vitriol it self ; and by the inward part of the earth , its sweetness and redness ; because in the occult part of the vitriol , a subtile , noble , and most fragrant juice and pure oil lyes hid . the manner of drawing it forth is not at all to be attempted by calcination or distillation ; for it must not at all be deprived of its greeness ; for assoon as ever t is rob'd thereof , the arcanum of it also is gone , and so necessarily it must want its vertues . verily t is to observed here in this place , that not only the minerals , but also the vegetables themselves and such like , that outwardly shew a viridity or greeness , contain an oil within them as red as blood , the which is their arcanum . thence t is evident that their ridiculous distillations of the apothecaries , are vain and foolish and of no moment , because they do not at all know how to bring forth the bloodlike redness of the vegetables . nature it self being wise , turns the waters of all vegetables into a citrine colour , and from thence ( afterwards ) into a most red oil like blood ; now the cause of its coming to pass so slowly on , is the too much headlongness of the ignorant distilling operators , whereby the viridity is absumed ; they have not learned to corroborate nature in its virtues , whereby the noble virour [ or greeness ] ought to be rectified into a redness , per se : for example sake , white wine digests it self into a citrine colour ; and in success of time the green colour of the grapes themselves is turnned per se into a red , lying hid under the sky colour . the greeness therefore of the vegetables and minerals being lost by the sluggishness of the operators , the essence of them , and the spirit of the oil , and most noble balsome of arcana's is also lost . chap. xiii . of the process of vitriol for [ or to ] the red tincture . vitriol contains in it self many dirty and viscous [ or slimy ] imperfections ; therefore its greeness must be often extracted with water , and rectified until it hath put off all the impurities of the earth ; all which rectifications being finished , there must be much care taken that the matter lie not open to the sun ; because it will turn the greeness thereof into a paleness , and together therewith swallow up the arcanum : let it be kept ( covered over ) in a stove , that no defilement come thereto ; [ then ] afterwards let it be digested in a glass shut for the space of some moneths , or so long untill there appears various colours , and the highest redness . but yet you must not think that ( by that process ) the redness is sufficiently fixed , but must be farther purged from the interiour accidental defilements of the earth , and that on this wise . t is to be rectified with acetum untill the earthly defilment be wholly removed , and the feces separated ; this now is the true and best rectification of its tincture , of which the blessed oil is to be extracted ; from it [ then ] being diligently shut in a glass and an alembick speedily set thereon , and the joints done with bitumen [ or luted ] that the spirits exhale not , in the distillation of its oil , the spirit is to be drawn forth with a sweet and gentle fire . this oil is much more delectable and sweet then any dispensatory aromatical balsome whatsoever , and is void of all other acrediny or sharpness ; now in the bottom of the cucurbite there will reside a certain most white earth , bright aud shining like snow , the which keep charily from all dust and filth . that same earth is wholly separated from its redness ; from thence [ now ] follows the greatest arcanum , viz. a super-celestial marriage of the soul most highly purified and washed by the blood of the lamb , with its own bright , lustrous , and purified body ; this is the true super-celestial matrimony whereby the life is prolonged even to [ its ] last appointed time after this manner ; therefore the soul and spirit of vitriol ( which are its blood ) are coupled with their own purified body that they may be eternally inseparable ; take therefore this our foliated earth in a glass phial ; pour thereto its oil by little & little ; the body will in a moment receive and embrace its soul , for as much as the body is most earnestly affected with the desire after its soul , and the soul doth most perfectly delight in the embracements of the body ; this conjunction therefore of them being put into a furnace of secrets , continue it there for fourty dayes , which being over , thou shalt have a most absolute oil of a wonderfull perfection ; wherewith mercury , and all the other imperfect mettals are turned into gold. now wee 'l speak a word or two of the multiplication thereof . [ viz. ] take corporal mercury , the proportion of two parts , the which wet over with three parts of the like weight of the said oil , and let them remain together for forty dayes . by this proportion of weight , and by this order , the multiplication may be made to infinity . chap. xiv . of the secrets and arcana's of antimony as to the red tincture , for transmutation . antimony is a true bathe for gold ; but the philosophers have called it their examinator and stilanx , or the poets say that in that bath vulcan wash't phoebus , and purged him from all filth and imperfection ; t is born of a most pure and most noble mercury aud sulphur , under a vitrioline stock or kind , in a mettalline form and splendour ; some of the philosophers have called it the white lead of the wise men , or simply lead . take therefore antimony , and that the very best , as much as thou wilt ; this ♀ being dissolved into its own aq. fort . let be cast out into cold water , adding a very little crocus ♂ : that it may fall into a sediment at the bottome of the vessell ; for otherwise it will not put off its feces ; now then after t is thus dissolved , it will acquire a most high fairness ; put it into a glass fenced all about with a most compact lute , or into a stone bocia , or bolt-head , and let be admixed thereto of calcined tutia , sublimed to the perfect degree of the fire , and diligently beware of liquefaction , because it breaks the glasses by the overmuch heat ; from one pound of this antimony is a perfect sublimation to be had in the space of two dayes . this sublimate being put in a phial that a third part may touch the water , and the vessell luted , that the spirits fly not away , let it be hang'd over a tripode of secrets , and let the work be urged at first with a gentle fire , like to the heat of the sun in the midst of summer ; then at length on the tenth day let it be a little augmented . for by too much heat the glasses break , and sometimes also , the furnace leaps a pieces . whiles the vapour ascends , various colours appear . let the fire be moderated and governed so long , untill the matter be seen red ; afterwards let it be dissolved in most sharp vinegar , and cast away the feces ; let the vinegar be abstracted and let [ it ] be again dissolved in common distilled water , which must be again abstracted , and the sediment be distilled with a most vehement fire , in a glass most accurately shut ; [ then ] the whole body of the antimony will ascend into a most red oil , resembling the colour of a ruby , and will flow down drop by drop into the receiver , of a most fragrant odour , and most sweet savour . this is the highest arcanum of the philosophers in antimony ; the which most [ of them ] make [ or place ] amongst the arcana's of oils . then lastly , let the oil of sol be made after this manner ; take of the purest sol , as much as you will , the which you must dissolve in rectified spirit of wine ; let the spirit be sometimes abstracted therefrom , and be again so often dissolved ; let the last solution be kept with the spirit of wine , and circulated for a moneth ; afterwards let the the volatile gold be distilled , and the spirit of wine by an alembick three or four times , that it may fall down into the receiver , and be brought into its highest essence : to half an ounce of that dissolved gold , let one ounce of the oil of antimony be added . this oil doth presently embrace the other , in the heat of a b. so that it doth not easily let it go from it self , although the spirit of wine be abstracted ; by this way shalt thou have the highest mystery of nature , and an arcanum which cant be equalled by any thing in the nature of things . these two oils thus united after the manner thus spoken of , are to be shut up in a phial , and hanged up in a tripode for a philosophical moneth and to be cherished with a most gentle fire ; although if the fire be tempered after a due proportion , this work will be finished in one and thirty dayes , and brought unto perfection , whereby mercury and all other imperfect mettals do acquire the perfection of gold. chap. xv. of the projection to be made by the ministry and arcanum of antitimony . there can be no weight assigned in this work of projection although the tincture it self may be drawn from some subject by [ or in ] a certain and sure proportion , and fit instruments ; for that medicine doth tinge sometimes thirty or fourty , sometimes sixty , eighty and an hundred parts of imperfect mettal ; so that the chiefest knack or art in this business is about the mundation or cleaning of the medicine , and in the industry of the operator ; also according to the greater [ or lesser ] cleaness and purity of the imperfect body used hereabouts . for example , one venus is purer then another ♀ : from whence it comes to pass that a determinate weight in projection cannot be had . this only is worth the noting , that if it chanceth that the operator hath taken too much tincture , he may correct this error by the addition of [ more ] imperfect mettal . but if there be too much of the subject whereby the virtues of the tincture are rendred too weak , this fault may be remedied easily by the cineritium or test , or by cementations , or by ablutions with crude antimony ; as to this part [ of work ] there 's nothing that may hinder the operator ; only he 's to set that before himself , which is omitted by all the philosophers , and of purpose concealed by some ; viz. in projections , the revivification of imperfect bodies is necessary , that is , the animation ( or as i may so call it ) the spiritualization [ of them ] concerning which some have said , that their mettals ate not the vulgar , because they live and have a soul. the animation is thus done . take venus , reduce it into thin plates , as much as you will , ten , twenty , or forty pound ; let them be incrustrated or smeared over with a pulse made only of arsenick and calcined tartar , and let them be calcined in their vessel for the space of four and twenty hours ; then at length let the venus be beaten into powder , be washed and cleansed exceeding well . let the calcination be repeated , [ together ] with the ablutions three or four times ; by this way it becomes purged and cleansed from its gross viridity and its unclean sulphur ; verily yon must beware of the calcinations that are made with common sulphur ; for it doth wholly deprave all the good is in a mettal , and renders that which is evil worse . [ now ] to ten marks — of that putged venus let be added one of pure lune ; but that by the projection of the medicine the work may be the sooner accelerated and hastned , and that it may the more easily penetrate the imperfect body , and expell all such parts as are contrary to the natute of lune , that very thing may be easily done by the medium of a perfect ferment ; for the work is defiled by an unclean sulphur , so that there will be [ as t were ] a cloud stretched over the superficies of that which is transmuted , or the mettal will be mixed with some of the offals or scoria's of the sulphur , and be cast away with them . but verily , if you would project , of the red stone , for the red transmutation , it must first fall [ or be projected ] upon gold , and afterward upon lune , or upon any other purged mettal , as we have declared above ; [ then , ] from thence doth come most perfect gold. chap. xvi . of the vniversal matter of the stone of the philosophers . after the mortification of vegetables [ they ] by the concurrence of two minerals , as sulphur and salt , are transmuted into a mineral nature , so that at length they become perfect minerals ; for in the mineral holes and dens and wide fields of the earth , are found vegetables which in long success of time , and by the continued heat of sulphur , do pu● off the vegetable nature , and put on a mineral ; and that doth chiefly happen , where the appropriate nutriment is taken away from these vegetables , whereby they are afterwards constrained to take their nourishment from the sulphurs and salts of the earth , so long , untill that which was afore a vegetable , do pass into a perfect mineral ; and thus out of this mineral condition a certain perfect mettallick essence doth sometimes arise , and that by the progress of one degree into another : but to return to the stone of the philosophers , the matter whereof ( as some have mentioned ) is a most difficult matter of all others to be found out , and abstruse for the understanding ; now the way and the most certain rule of the finding out of this as well as of all other things , what they contain , or are able to do , is a most diligent examination of their root and sperm , whereby knowledge is attained ; for the accomplishment of which , the consideration of principles is very necessary ; as also by what way , and medium nature doth at first go from imperfection to the end of perfection ; for the consideration whereof , t is chiefly requisite , most certainly to know , that all things created by nature do consist of three principles , viz. of natural sulphur , mercury , and salt , mixt into one , [ so ] that in some things they are volatile , in other things fixt : as often as a corporal salt is throughly mixt with a spiritual mercury and animated sulphur into one body , then doth nature begin to work in subterranean places , ( which serves for its vessels , ) by a separating fire , by which the gross and impure sulphur is separated from the pure , and the earth from the salt , and the cloudiness from the mercury , those purer parts being reserved ) the which parts nature doth again decoct together into a pure geogamick — body . the which operation is accounted [ of ] by the magi , as a mixtion and conjunction by the union of the three , viz. body , soul , and spirit . this union being compleated , from thence doth result a pure mercury , the which if it flows through the subterrean passages and veins thereof , and mess with a caheick — sulphur , the mercury is coagulated by this [ sulphur ] according to the condition of the sulphur . but notwithstanding , t is as yet volatile , and scarce decocted into a mettall for the space of an hundred years . thence arose this so much common an opinion , that mercury and sulphur are the matter of mettals , the which is also evident by the relation of the miners . yet common mercury and common sulphur are not the matter of mettals , but the mercury and sulphur of the philosophers are incorporated and innate in perfect mettals , and in the forms of them , that they never fly from the fire , nor are depraved by the force of the corruption of the elements . verily by the dissolution of that same natural mixtion our mercury is tamed or subjected , as all the philosophers speak ; under [ or from ] this form of words , comes mercury to be extracted out of perfect bodies , and [ out of ] the virtues [ and puissance ] of the earthly planets . the which hermes affirms in these words , the ☉ and ☽ ( saith he ) are the roots of this art . the son of hamuel saith that the stone of the philosophers is a coagulated water , viz. in sol and lune ; from whence t is evidently cleer , that the matter of the stone is nothing else but ☉ & ☽ : this is also hereby confirmed , in that every like thing generates and brings forth its like ; and we know that there are no more but two stones , white and red ; there are alfo two matters of the stone , sol and lune coupled together in a proper matrimony , both natural and artificial ; and as we see , that either man or woman cannot generate without the seed of both ; in like manner , our man ☉ and his woman ☽ cannot conceive , or frame onght for generation without both their seeds and spermes ; thence have the philosophers gathered , that a third thing is necessary , viz. the animated seed of both , of man and woman , without the which they have judged all their whole work to be vain and foolish : now such a sperm is [ their ] mercury the which by a natural conjunction of both bodies of ☉ and ☽ , receives their nature into it self in union ; and then at length and not before is the work fitted for congress , ingress and generation by the manly and feminine virtue and power . on this account the philosophers took occasion to say , that mercury is composed of body , soul , and spirit , and that it hath assumed the nature & property of all the elements — therefore from a most powerfull ingenuity and discretion or understanding they have affirmed their stone to be animal , the which also they have called their adam , who carryes his inv●sible eve hidden in his own body , from that moment of time wherein they were united by the power of the most high god , the framer of all the creatures ; for which cause it may deservedly be said , that the mercury of the philosophers is nothing else but their most abstruse compounded mercury , and not that common ☿ : therefore have they discretly told the wise , that there is in mercury whatsoever the wise men seek . almadir the philosopher saith , we do extract our mercury out of one perfect body , and two perfect natural conditions incorporated together ; the which [ ☿ ] indeed doth thrust forth its perfection outwardly , whereby t is able to resist the fire , and that its intrinsecal imperfection may be defended by the extrinsecal perfections ; by this place of the most witty philosopher , is the adamical matter understood , the limbus of the microcosm , the homogeneal , only matter of all the philosophers , whose sayings also ( which we have afore mentioned ) are meerly golden , and to be had in most high esteem , because they contain nothing superfluous , or invalid ; briefly therefore the matter of the philosophers stone is nothing else but a fiery and perfect mercury , extracted by — nature and art , that is the artificially prepared and true hermaphrodite adam , and microcosm , that most wise mercurius the wisest of the philosophers affirming the same , hath called the stone an orphan : therefore our mercury is that very same that contains in it self the perfections , forces and virtues of the sun , and which runs through the streets and houses of all the planets , and in its regeneration hath acquired or gotten the virtue of things above and beneath ; to the marriage also of which [ things viz. above and below ] it is compared , as is evident from the whiteness and redness wound or heaped up together therein . chap. xvii . of the preparation of the matter of the philosophers stone . this is that which nature doth most chiefly require , viz. that its own philosophick man be brought into a mercurial substance , that it may spring forth into the philosophick stone . moreover you are to note , that those common preparations of geber , albertus magnus , th. aquinas , rupescisca , polidorus , and such like , are nothing else but some particular solutions , sublimations and calcinations , not at all pertaining to our universal [ work ] which [ work ] doth want only the most secret fire of the philosophers ; therefore the fire and azoth may suffice thee ; [ and whereas ] the philosophers do make mention of some preparations , as of putrefaction , destillation , sublimation , calcination , coagulation , dealbation , rubification , ceration , fixation , &c. you are to understand , that in their universal [ work ] nature it self doth accomplish all the operations in the said matter , and not the workman , [ and that ] only in a philosophical vessel , and with a such like fire , not a common fire . the white and the red do proceed out of one root , without any medium . t is dissolved by it self , coupled by it self , albifyes , and rubifyes ; is made saffrony and black by it self , marries itself , and conceives in it self : t is therefore to be decocted , to be baked , to be fused , it ascends , and descends . all which operations , are indeed [ but ] one operation made by the fire alone ; but yet some of the philosophers have by a most high-graduated essence of wine , dissolved the body of sol , have made it volatile , so as to ascend by an alembick , subposing that this is the volatile , true philosophick matter , whereas it is not ; and although it be no contemptible arcanum , to bring this perfect mettalline body into a volatile and spiritual substance , yet notwithstanding they err in the separation of the elements ; the which process of [ those ] monks , viz. lully , richard the englishman , rupescisea , and others , is erroneous ; by which [ process ] they supposed to separate gold by this way into a subtile , spiritual , and elementary power , each one a part ; [ and ] afterwards by circulation and rectification to couple them again into one , but in vain ; for verily , although one element may after a sort be separated from another , yet nevertheless every element , after this manner separated , may again be sepatated into another element , the which parts cannot at all ( afterwards ) either , by pellicanick circulation or destillation , return into one again , but they always remain a certain volatile matter , and aurum potabile as they call it ; the cause why they could never arrive to their intention , is this ; because nature is not in the least willing to be thus distracted or separated , by humane disjunctions , as by terrene [ things ] glasses and instruments . she her self alone , knows her own operations , and the weights of the elements , the separations , rectifications and copulations of which she accomplisheth , without the help of any operator or manual artifice ; only the matter is to be contained in the secret fire , and in its occult vessel ; the separation therefore of the elements is impossible [ to be done ] by man ; which separation should it have some appearance , yet notwithstanding is not true , whatsoever is spoken thereof by raimund lully , and his english golden noble work , which he is falsly supposed to have framed . for nature it self hath in her self her proper separater ( which doth again conjoyn what it separates ) without the help of man , and doth best know all [ her trade ] and the proportion of every element , and not man ; whatever such erroneous scriblers do ( in their frivolous and false receipts ) boast of this their volatile gold. this [ then ] is the opinion [ or mind ] of the philosophers , that when they have put their matter into the more secret fire , it be all about cherished with its [ own ] moderate philosophical heat , that [ so ] beginning to pass through corruption it may grow black : this operation they call putrefaction , and the blackness they name the head of the crow : they call the ascension and descension thereof distillation , ascension and descension ; they call the exsiccation , coagulation ; and the dealbation , calcination : and because it is fluid and soft in the heat , they have made mention of ceration ; when it hath ceased to ascend and remain liquid in the bottom , then they say fixation is present . after this manner therefore , the appellations and terms of the philosophical operations are to be understood , and no otherwise . chap. xviii . of the instruments and philosophical vessel . the putatitious philosophers have rashly understood [ and imagined ] the occult and secret philosophical vessel , and aristotle the alchymist ( not that grecian academical philosopher ) hath [ conceited it ] worser , in that he saith the matter is to be decocted in a threefold vessel ; but he hath worst of all [ understood it ] that says , viz. that the matter in its first separation , and first degree , requires a mettalline vessel ; in the second degree of coagulation and dealbation of its [ own ] earth , a glass vessel ; and in the third degree , for fixation , an earthen vessel . nevertheless the philosophers do understand by this [ vessel ] one vessel only in all operations , even to the perfection of the red stone ; seeing therefore , that our matter is our root for the white and the red ; t is necessary that our vessel ought to be on this wise , that the matter therein may be governed by the celestial bodies ; for the invisible celestial influences and impressions of the stars are exceeding necessary to the work ; otherwise 't will be impossible for the invincible oriental , persian , chaldean and egyptian stone to be accomplished ; by which [ stone ] anaxagoras knew the vertues of the whole firmament , and foretold of the great stone that should descend [ down ] upon the earth out of heaven , the which also happened after his death . verily our vessel is most chiefly known to the cabalists , because it ought to be framed according to a truly geometrical proportion and measure , and of [ or by ] a certain [ and assured ] quadrature of a circle : or thus , that thee spirit and soul of our matter , may in this vessel , elevate with themselves ( answerable to the altitude of the heaven ) the [ things ] separated from their own body . if the vessel be narrower or wider , higher or lower then is fit , and then the ruling and operating spirit and soul desires the heat of our philosophical secret fire ( which is indeed most acute ) would stir up the matter too violently , and urge it to overmuch operation , that the vessel would leap into a thousand pieces , to the hazard and danger of the body and life of the operator : whereas contrariwise , if it be more wide or capacious then for the heat to operate upon the matter according to proportion , the work will also be frustrate and vain . and therefore our philosophical vessel is to be framed with the greatest diligence : but as for the matter of this our vessel , they alone do understand it , that in the first solution of our fixt and perfect matter , have adduced or brought this [ matter ] into its first essence ; and so much for this . the operator must likewise most accurately note what it is , that the matter ( in the first solution ) le ts fall , and casts out from it self : the manner of describing the form of the vessel is difficult ; it must be such as nature it self requires [ t is ] to be sought for and searcht after , out of one and the other , that [ so ] it may ( from the altitude of the philosophick heaven , elevated from the philosophick earth ) be able to operate upon the fruit of its own earthly body . verily it ought to have this form , that a separation and purification of the elements ( when the fire drives the one from the other ) may be made , and that each [ element ] may possess its own place in which it sticks ; and the sun and the other planets may exercise their operations round about the elemental earth , and the course of them may not be hindred in their circuit , or be stir'd up with too swift a motion : now according to all these things here spoken of , it must have a just proportion of roundness and height : but the instruments for the first mundification of mineral bodies , are melting vessels , bellows , tongs , capels , cupels , tests , cementatory vessels , cineritiums , cucurbits , bocia's for aq. fort . and aq. regia , and also some things as are necessary for projection in the last work. chap. xix . of the secret fire of the philosophers . this is the renowned judgement and opinion of the philosophers , viz. the fire and azoth may suffice ; for the fire alone is the whole work , and the entire art : moreover , as many as do build up their fire with coals , do err , containing the vessel in that heat , some have in vain attempted with the heat of horse-dung ; they have with the fire of coals without a medium sublimed the matter , but not dissolved it . others have caused an heat with their lamps , affirming that to be the secret fire of the philosophers , for the making of their stone ; some have placed it in a ball : [ but ] first in an heap of ants eggs ; others in juniper ashes ; some have sought the fire in calxvine , in tartar , vitriol , nitre , &c. others in aq. ardens , as thomas aquinas falsely speaking of this fire , saith , that god and the angels cannot want this fire , but do use it daily : what a blasphemy is this ? is it not a most manifest lye , that god cannot be without the elemental fire of aq. ardens ? all those heats with those mediums spoken of , that are excited by the fire , are altogether unprofitable for our work : take heed thou beest not seduced by arnoldus de villa nova , who wrote of this fire of coals ; for verily he will deceive thee herein . almadir saith , that the invisible rays alone of our fire are sufficient ; another brings in [ as an ] example , that the celestial heat doth by its reflections , make for the coagulation and perfection of mercury , as also for the mettallick generation , by its continued motion ; again the same [ saith ] make a vaporous fire , digesting and cocting [ or ripening ] continual , yet not flying or boyling , shut close , compassed about with ayr , not burning , but altering and penetrating . now i have truly told you all the manner of the fire and of the heat to be stirred up , if thou art a true philosopher , thou wilt well understand ; thus much he . salmanazar saith , our fire is a corrosive fire , which spreds [ as 't were ] ayr-like a cloud over our vessel , in which cloud the rays of this fire are hidden . [ now ] if this dew [ of the ] chaos and moisture of the cloud fail , an error is committed . again , almadir saith , unless the fire doth heat our sun with its moisture , by the dung of the mountain , in or with a temperate ascending , we shall not be partakers either of the white or the red stone . all these things do openly demonstrate unto us , the occult fire of the wise men . briefly , this is the matter of our fire , viz. that it be kindled by the quiet spirit of the sensible fire , the which drives upwards ( even as the heated chaos ) directly opposite [ or under ] and above our philosophick matter , which heat glowing above , or below our vessel , doth after the manner of a perfect generation , constantly urge or press onwards temperatly and without intermission : thus i. chap. xx. of the ferment and weights of the philosophers . the philosophers have very much laboured in the art of ferments and fermentations , the which [ art ] seems to be the chiefest of [ all ] others ; concerning which also , some have made a vow to god and to the philosophers , that they will never manifest the arcanum of that thing either by similitudes or parables . whereas notwithstanding , hermes the father of all the philosophers in the book of his 7. treatises doth most clearly lay open the ferments , saying , that it consists of nothing else but its own paste , and more largely [ saith ] that the ferment whitens the confection , and hinders adustion ; and doth wholly keep back and retard the flux of the tincture , doth comfort bodies , and encrease union . also he saith , that this is the key , and the end of the work ; concluding that the ferment is nothing else but the paste , as [ the ferment ] of sol is nothing else but sol , and of ☽ 't is nothing else but lune ; others affirm that the ferment is the soul , the which if it be not rightly prepared according to the magistery , it will effect nothing . some zealots , or zealous men of this art do seek the art in common sulphur , arsenick , tutia , orpment , vitriol , &c. but in vain , because the substance which is sought after is the same with that from which it must be drawn forth : t is therefore to be noted , that the fermentations thereof [ and of that kind ] do not succeed as these zealots would have it , but ( as appears by the thing spoken of above ) only in natural successes [ or progress . ] but now at last to come to the weight , 't is to be observed in a twofold manner ; the first is natural , but the other is artificial : the natural obtains its effect in the earth , by nature and concordancy . of the which arnoldus speaks : if there be more of less earth added , then nature endures or can bear , then the soul is choaked , and no fruit perceived thence-from , nor fixation : the same thing is to be considered of as to the water , viz. if more or less thereof be taken , then 't will bring as inconvenient a loss ; for the superfluity thereof will render the matter beyond measure moist , and the defect thereof will render it dryer and harder then is just . if there be too much ayr , then is there an impress of too much tincture ; if too little , then the body becomes pallid : likewise if the fire be too vehement , the matter is burnt up ; if too remiss it hath not the power of drying up , nor of dissolving , nor of heating the other elements ; in these things doth the elemental weight consist . but the artificial [ weight ] is most occult ; for it is shut up in the magical art of ponderation [ or weights : ] now the philosophers say , that between the spirit , soul , and body , the weight consists of sulphur , as the guider of the work ; for the soul doth greatly desire sulphur , and doth necessarily observe [ it ] by reason of [ or in relation unto ] the weight . understand it thus ; our matter is united to a red fixt sulphur , to which [ sulphur ] a third part of the regiment or governance is committed , even unto the ultimate degree , that it may perfect [ even ] to infinity the operation of the stone , and may therewith persist or abide , together with its fire , and may consist of a weight equal with the matter it self , in all and through all , without the variation of any degree of permutation or change . therefore after that the matter is fitted , and mixed in its proportionable weight , 't is to be excellently well shut with its seal , in the philosophers vessel , and be committed to the secret fire , in the which the philosophical sun will arise , and spring up , and will enlighten all things which expect its light , and do with exceeding much hope desire it . thus in these few words we will conclude the arcanum of the stone , which is not maimed or lame in any one point , nor defective ; for the which we give god immortal praises and thanks : now wee 'l unlock to you our treasure , which all the riches of the whole world is not able to buy . the treasure of treasures , by theophrastus paracelsus . nature hath produced in the bowels of the earth one kind of mineral , the which is wonderfull , and twofold ; and this is to be found in sundry places of europe . the best that ever came to my hand , and that was proved so by experience , of [ or according to ] the figure of the greater world , is in the east , of the astrum of the sphear of the sun ; the other doth consist in the meridional [ or southern ] astrum ; in its first budding forth , it is the viscus [ or gum ] of the earth , produced [ or brought forth ] by its [ own ] astrum into light ; and is ( in its first coagulation ) adorned with a redness ; in it are included all the flowers and colours of the minerals , of the which much hath been spoken by the philosophers : and as to what appertains to the cold and moist nature , it hath been ( by a kind of comparison ) adapted [ or suited ] to water : but verily the perfect experimental knowledge thereof , hath hitherto lain hidden from very many , yea almost all the philosophers that have ( afore my time ) hitherto shot their arrows towards the mark , and having used vain attempts have most widely declined [ and erred ] from the true and compleat scope . they have thought that mercury and sulphur are the mother and father of all mettals ; but verily they have not remembred [ or minded ] the third : yea ( which is more ) there 's none of these that could yet take [ or get ] that net pertaining to [ this ] fishing into [ their ] hands , because [ this net ] is agreeable to [ or resembling ] a true water , the mother of mettals , the which [ water ] being separated by a spagyrical artifice , lays open its fishes , but such fishes , as neither the galenical fishing , nor avicens broken and torn net can ever be able to catch or lay hold of . should i but demonstrate to our modern physitians , even the bare name only of the conjunction , solution , and coagulation , which nature it self in the beginning of the world hath laid open and demonstrated in this its [ own ] created [ subject ] a year would hardly suffice ; no , nor all the paper that can be got , would be enough to instruct or inform them : verily , i say , that in this mineral , [ there are three substances to be had , as mercury , sulpur and a mineral water , of which [ three ] it is composed ; and being separated spagyrically is dissolved in its own proper [ and ] not yet ripe liquor , and is hidden as a pear in its proper tree . the hider of the pear is the tree , upon the which as the stars and nature do agree [ and work ] together , it gives forth green bows , and afterwards in march yields buds , and manifesteth flowers , and so proceeds on even to the production of the fruit of the pear ; then at autumn the fruits depart [ or are ripe . ] not unlike hereto , is is to be considered of , as to the minerals in the bowels of the earth , which are thrust or brought forth by the astrum's or stars ; the which thing those alchymists must chiefly consider of , that breathe or pant after the treasure of nature : the manner of which artifice , as to its beginning , middle and end , i shall lay open in the following treatise , and also its water , sulphur and balsom . by the solution of which three , and their conjunction again into one , is the whole business of the thing finished after this manner . take the mineral of cinnatre , the which wash and purge with a celestial water for three hours ; then strain it and dissolve it in aq. regis , made of vitriol , salt-peter and common salt ; let it be abstracted by an alembick , be again poured on , and care taken by cohovation , that the pure be separated from the impure , as followeth beneath . let it putrifie in horse-dung for a moneth , then afterwards let the elements be separated ; and when they discover their signs , let them be distilled by an alembick in a fire of the first degree , whereby the water and the ayr do ascend first , and then the fire , and that [ is done ] by the other degrees [ of the fire ] the which may be discerned by an expert operatour : in the bottom of the vessel remains the earth , in the which lyes hid [ even ] all that which many have sought for , and but most few have found . this earth thou must shut up in a reverberatory , and aritificially calcine it , proceeding from the first to the fifth degree , and in each degree the space of five hours ; by this 't will come to pass that thou wilt have a volatile salt , exceeding subtle like an alcool , and the stable and constant astrum of the fire and the earth , the which thou shalt separate by the elements of the water and the ayr which thou keptst afore . then put it in digestion of a b. m. for eight hours , and thou shalt see that which is hitherto unknown unto , and not at all considered by many alchymists . separate [ them or it ] according to thy experience artificially , and after a spagyrical manner , the earth it self will be rendred white in a wonderful manner , out of which the tincture hath been extracted . conjoyn the element of the fire with the alcolizated salt of the earth by digestion , and a pellicanick artifice , [ then ] that substance will yet again put [ down ] another sediment , the which thou shalt separate from the pure : then at length take the pellicanated lyon which at the beginning was sound out and obtained : [ and ] when thou seest the tincture thereof , and the element of the fire above [ or at top of ] the water , ayr , and earth , separate it by a tritory or separating-glass , and strain the sun thereof by inclination ; for it is aurum potabile . moisten it over with the sweet alcoole of wine , and let it be again abstracted until the acuity and sharpness of the aq. reg. be no more perceived : separate this oil of sol , and put it in a retort , closed with an hermetical seal for its elevation , that is , its exaltation , that it may be doubled in its degree : take this glass [ thus ] shut , and put it in a cold place , it will not be there dissolved but will be coagulated ; this is to be repeated three times , by solution and coagulation . by this artifice the tincture of the sun is perfected in its degree . then at length take twice as much of this verus ( most highly prepared after a spagyrical manner ) to which pour the elements of the water and ayr which thou keptst ; dissolve and putrifie it for a moneth as afore : and when 't is come to its perfection , thou shalt see the sign of the elements , separate the one from the other ( for there will be an ocular appearance ) viz. of the red secret from the white ; this then thou shalt separate from the white , for it is the red tincture , so potent , that it can tinge all white bodies into redness , or red [ bodies ] into whiteness , which is very wonderful ; urge this tincture by a retort , thou shalt see a blackness to arise up , the which urge again by a retort , and that so often untill it be white ; prosecute this thy work , neither despair in thy minde , because of the very much labour . rectifie it so often until you see the green lyon true and clear , ponderous and heavy , which tingeth into perfect gold : do not desist from the work which we have now mentioned , until thou hast the signs [ or marks ] and seest the lyon and treasure , not to be bought with [ at ] the the treasure of the tenth lion [ or leo the tenth ] the pope of rome . 't is well for him that hath found it , and knows how to apply it for tincture . this is the true balsom of the celestial astrum● , or stars , the which suffers not any body to go into putrefaction , nor doth it leave either lepry , gout , or dropsie unexpelled , by ( or in ) the administration of one grain ; if it shall be fermented with the sulphur of sol : o thou german charles , where 's thy treasure ? where be thy doctors and physicians ? where are thy boylers of lignum guaicum ? who do purge only and make laxative . what! is thy heaven thus provoked , & thy stars [ thus ] wandred from the right course , and thy straight line declined unto another way ? what! are thine eyes transmuted into glass and carbuncle that they see those things only which pertain to ornament , and to a superficial spectacle , disdain and pride ? verily , if thy doctors did but know , that their prince , whom they call galen , did live with the infernal [ spirits ] and that he wrote back from thence hither , whereby he might make evidently known to the whole world the deserved condemnation of himself , they would ( out of meer astonishment ) flap themselves with the foxes tail : nor is avicen to be otherwise thought of , but that he sits in the porch of hell , with whom i have had some disputation and controversie about his aurum potabile , philosophers stone , and triacle . o ye troop of sophisters , who plainly counterfeit the medicinal art , whereas t is born from god , and commited to nature , and not to you ye most unworthy men ; for ye do too too unworthily despise her . look to it , o ye cheaters of mankinde , ye who love the upper seats , in the earth , whereupon ye also sit : after my decease shall my disciples arise , who shall lay you open ye hypocrites , and bring you abroad to the light , together with your most unclean cooks ; ye miserably deceive your princes and christian potentates , and bring them to the grave by your medicine : wo be unto you at the last judgement day . i hope that my monarchy will triumph with the honour due unto me ; not that i extoll my self , but nature her self doth extoll me ; for 't is from her that i am born a physitian ; her i follow ; she knows me , and i her , because i have seen the light that is in her , and have approved [ or made it good ] in the figure of the microcosm , and have found it so in her world , the which is true . but to return to what i began , i shall do enough for my disciples , on whom also i bestow my doctrine , & do much favour them , as long as they seek it in the light of nature , so that they do make experience , do get the knowledge of the stars , and become learned in philosophy ; the nature of the water and every thing that i have written will make apparent , and teach all things unto them . take therefore as much as thou wilt of the liquor of the minerals , of the salt of the red earth two parts , of the sulphur of sol one part ; let them be put in a pellican , be dissolved and coagulated , and that the third time : by this way shalt thou have the tincture of the alchymists , the weight of which is not at all to be described in this place , but in the book of transmutations : whosoever hath one ounce of the astrum of the sun , and shall project it upon some ounce of gold , it shall tinge its own proper body . if he hath the astrum of ☿ , he shall likewise tinge the whole body of common mercury . if the astrum of ☿ , it shall in like manner tinge the whole body of venus into the best gold , and into the highest and durable perfection . the like is to be supposed of the stars of the other mettals , as ♄ , ♃ , ♂ , &c. out of [ all ] which also are the tinctures to be extracted by the same reason or way , and which we shall not at all describe here , because they are to be had in the book of the nature of things , and of the archidoxis : in these few words , i have abundantly enough declared to the true alchymist , the first ens of the mettals and minerals of the earth , together with the tincture of the alchymists : nor is there [ any cause ] why any operator should be deterred with the space of nine moneths time , but let him proceed on without tediousness in a spagyrical way , by which he shall be able in the space of fourty alchymical days to fix , extract , exalt , putrifie , ferment , and coagulate the stone of the alchymists , to the honour of god , and profit of his neighbour . to god alone be praise , honour and glory for evermore , amen . the water-stone of the vvise men. there have been ever since the beginning of the world in all times [ and seasons ] many and several men , and most experienced philosophers , highly illuminated by god , and likewise [ many ] gentiles have been found [ at all times ] most learned in worldly wisdom , who have most diligently considered of the nature and internal vertues of the creatures , and have thereupon endeavoured to learn [ and know ] them exactly : from [ the consideration of ] all which they bent their study and made it their task , with much earnestness and labour to search out and enquire , if any thing could be found in natural things that had a possibility of conserving the terrene or earthy body of man ( afore destruction and mortality [ came in ] ) in a perpetual life , and in a whole , or sound , and prosperous state : now then by a singular divine influence , and by the light of nature they saw and knew , that 't was expedient and fitting that [ this ] singular , secret , and wonderfull thing be in this world , the which the almighty god had appointed for the benefit of mankinde , viz. that all such things as ( throughout the whole universe ) were imperfect , maimed , and corrupted , might be again renewed by that singular secret arcanum , and be again restored to their perfect fulness [ and state. ] so then by this most diligent search and inquiry of theirs they at length found and learned , that nothing at all was to be found in this world , that could free the earthy and corruptible body from death ( the which was constituted and imposed upon our first parents , adam and eve , as a punishment , and never suffered it self to be separated from their off-spring [ and children ] ) but only this one thing , the which being in it self [ not ] corruptible naturally is appointed by god for the benefit of man , to take away corruption , and to be capable of healing again all imperfect bodies ; to purifie the old , and to prolong the shortness of life , as in [ the time of ] the ancient patriarchs . these wonderfull secrets , the honest and skilfull philosophers did ( with their greatest study and diligence ) so long search for and inquire after , untill they found both them and the profitable use of them , by which they refresht and preserved themselves all their life time . this great and admirable mysterie all the ancient patriarchs truly knew and possest , and ( without doubt ) it was at the beginning revealed and discovered by god himself to adam the chiefest , or first father of the fathers ; and all the patriarchs received it afterwards as by right of inheritance from adam himself , and by the vertues thereof they obtained bodily health , long life , and also store of riches . now , the aforesaid gentiles after that they had obtained that divine and wonderful thing , they accompted it as a singular gift of god , and as the highest and most secret art ; and did likewise perceive that it was ( according to divine providence ) revealed but to a small part of men , and that it is hid from the greatest part of this world : on this account they ( likewise ) studiously to their utmost kept it concealed in every age. but yet notwithstanding , lest it should wholly vanish again , and be forgotten after their decease , and being also desirous of the propagation thereof to their successors , and that it might be preserved in the time to come , they sowed or planted it therefore in their books , and by this means communicated , and left behinde them many most excellent instructions and teachings in their writings to their most faithfull disciples , but yet notwithstanding they so hid and weaved over as 't were all their art with such allegorical words , as that even to this day there are but a few to be found that can draw thencefrom a sufficient and sure foundation . now they did thus , not in a rash mood , but for some weighty reasons , viz. that such as seek for this wisdom may invoke the almighty ( in whose hand all things are ) the more ardently and readier for the obtaining thereof , and may ( after that it is revealed unto them ) ascribe the honour and glory to god alone , and give him due thanks ; and moreover [ they writ thus ] lest the most noble pearls should be cast before swine . for were it made known to the wicked world , then ( it being so full of avarice ) nothing else would be desired but this thing only , and then at length all labour and diligence would be neglected and a dissolute and beast-like life would follow . but albeit that the so oft spoken of philosophers have disputed and discoursed diversly and very much of that most excellent art , and have hinted it ( for the now said reason ) and pointed it out under various & sundry names , and parables , and wonderfull strange and sophisticate expressions : yet nevertheless they do by all these borrowed sayings unanimously and with one consent discover and lead unto the one only end , and the one only matter , that doth appertain unto that art. but yet the searchers out of that secret matter do most frequently wander and stray from that art , and have thereby transgressed the bounds and limits : for , in all ages , and even to this very day have been found not only common men , but also many other excellent men , and in worldly wisdom most expert , who pant ( as 't were ) after that wisdom , and such as have bestowed in the search thereof not only great study and diligence , but much labour and cost , and have much desired the attainment thereof ; and yet for all this , could never arrive thereto , much less be made partakers thereof : yea rather , very many there have been who fishing with a golden hook , have frequently precipitated themseves into irrecoverable losses , and have been at last necessitated to abstain from any further search after that wisdom to their great reproach & derision . now lest any one should doubt of the fundamental certainty of this art , and haply accompt it ( according to the manner and custom of this wicked world ) as a meer fiction , and falsity ; i will therefore ( setting aside such as are mentioned in the holy scripture it self ) orderly reckon up , and describe by name the authentick philosophers , together with their successors , who truly knew that art , had it , and were made partakers thereof , and these are , viz. hermes trismegist . pythagoras , benedictus jesu , alexander the great , plato , theophrast . avicen , galenus , hippocrates , lucianus , longanus , rasis , archelaus , rupescissa , the author of the greatet rosearie , marie the prophetess , dionysius , zacharius , haly , morien , calid , constantius , serapion , albertus magnus , estrod , arnoldus de villa nova , geber , raymund lully , roger bacon , alanus , thomas aquinas , marcellus palingenius , some also as lived in our times , as bernard trevisan , basil valentine , philippus theophrastus , and many more . and likewise ( without doubt ) there are some who ( even at this day ) are ( by the grace of god ) partakers thereof , and do even to this day enjoy it with great silence . whereas therefore the now reckoned up philosophers have truly written of that supream magisterie , without any deceit , and have also learned their demonstration out of the true foundation , and right fountain of nature , yet notwithstanding there are ( contrarily ) many false philosophers and deceivers , who falsly boast of the knowledge of that art , and do in like manner endeavour to teach [ or comment upon ] that art , and do basely and wickedly abuse the writings of the aforesaid philosophers , whereby to cover and hide their own deceit , and so cast a mist afore mens eyes , and thrust [ their conceptions ] upon them at their pleasure ; and therefore it is necessarily expedient , that as well the deceived as the deceivers , do well consider this following admonition . note , o chymist ! the form of the letter ♊ in the greek alphabet , and what it points at ; also t is elsewhere said , [ viz. ] remember this , deceive no man under the pretence of right and truth ; and beware , that thou closest not up the day with a mournful tone . likewise . trust not that chymist that shall distill thy money out of thy chest ; therefore be wary ; and if thou wouldst shun loss & derision , then also shun such wicked men ; follow such only as are of a single ingenuity , pious , modest and humble ; it is praise-worthy to be able , and to enjoy what is good . but now , tell me where to find such ? you must enquire and search for them , they are rare , and are very scarce this year [ but thus may you know them ] they excell the others both in weight , substance , and workmanship or labour . seeing therefore that there are to be in many places found many faithful and diligent labourators and disciples of this secret philosophical art , who would willingly attain thereto in a way true and certain , and void of many doubtings [ or ridles ] but are ( notwithstanding ) so disturbed and involved in errour , by those aforesaid wicked men , and sophisticating cheaters , and by their barkings and pretences that are of no moment ; insomuch that many are in a doubt what to do , whether t is best for them to proceed on in the said art , or to go back again : therefore , i have intended to produce or publish , and explain a few true and rightly founded [ discoveries ] concerning that art. and although i judge my self very unworthy and sufficiently rude [ or rustical ] to treat or write of so great a mysterie ; yet nevertheless , seeing that by the grace of the most glorious great god i have made such a progress , ( that i may so speak without vain-glory ) as but few , yea many innumerable thousands of men have not at all arrived unto ; and besides , that that talent which is most mercifully bestowed by the omnipotent god , upon me an unworthy tenant , may not lie wholly buried with me , i will therefore shew ( as far forth as lawfully i may ) from a faithful heart , a short compendium and declaration of all that whole art , to all the lovers of the same ; and also by what means that art is to be attained unto , and i will discover to thee the sure infallible , yea the most certain and most right way ; that so , haply the eyes of some may ( by divine grace ) be opened , and that they may be drawn from their afore-conceived false opinion , and be led into the right path ; and also that this divine miracle may be thereby so much the better revealed . but for the better and easier understanding , and remembring thereof , i will divide this treatise into four parts . in the first part , i 'le shew the beginning , and the way of the entrance of that art , and how a man must prepare himself thereunto . in the second , shall be shewed ( according to a philosophical description and instruction ) how the matter of this art is to be gotten and known ; and moreover , the manner of the whole preparation , and the institution of the regiment [ thereof ] shall be demonstrated . in the third , we shall speak of the most plentiful profit and benefit of that art ; of the high and unspeakable efficacy and vertue thereto given and attributed . in the fourth part , shall follow the spiritual allegory , the which may in all things be compared with this magistery , it being a true painted idea of the true , celestial , everlasting , blessed , most high corner-stone , wherein shall be described briefly and plainly , ( for i do not much mind many curious and beauteous circumstances ) the true and right golden leadings ( as 't were ) by the hand , thereunto ▪ appertaining . the first part , psalm 25. v. 12. who is he that feareth the lord ? him shall he direct in the best way . first of all , every godly chymist that truly fears god , and is a philosopher of that art , must ( above all things ) consider , that this art and arcanum , is to be accounted , as not only the highest and greatest , but likewise as an holy art , ( for the highest good and [ stamp of the ] most holy , celestial omnipotent god , is imprinted therein , and painted thereon ; ) if therefore any one thinks to attain to that high and unspeakable mysterie , let him know , that such an art is not in the power of man , but consists in the most gracious will [ and pleasure ] of god , and that it is not the will or desire , but the meer mercy of the almighty that helps [ man ] thereunto : t is very expedient therefore , that ( above all things ) thou beest pious , and that thy heart be lifted up to him alone , and that thou askest that gift of him alone , by a true , most ardent , and undoubtful praying ; for from him alone it is to be obtained , and by him alone is given . if therefore the omnipotent god ( who is the most certain searcher of all hearts ) perceives and finds that thou hast in thee a right and faithful mind , void of deceit ; and that thy endeavours in the search , and learning thereof , are for no other end but the praise and glory of god , then without all doubt , he will also ( according to his promise ) hear thee , and will so guide thee by his holy spirit , that thou mayst commodiously arrive , by mediums , to some beginning , of which verily thou never hadst a thought , and shalt moreover thy self perceive in thine own heart , how the most merciful god hath most graciously heard thy prayer , and will even ( as 't were ) forthwith exhibit thee a revelation , and shew thee an happy entrance . then after this , prostrate thy self upon thy knees , and with an humble and a contrite heart , give unto him due thanks , praise , glory and honour , for the hearing of thy prayers ; and withall , beg and entreate him , again and again , that he would vouchsafe also to propagate , by his holy spirit , that grace he hath begun to shew thee , and which thou hast perceived in thine heart ; and that he would so guide thee , as rightly to use so high a mysterie , ( if it be now perfectly revealed unto thee ) and that thou mayst so mannage it , that it may be wholly directed to the only glory and honour of his most holy blessed name , and to the benefit and succour of thy needy neighbour . besides , thou must consider , and then duly advise with thy self , that thou never revealest that mysterie to the wicked and unworthy one , ( much less communicate it ) or make him a partaker thereof , for fear of the loss of thine eternal health and happiness . briefly , do not at any rate abuse it , but convert it ( as we said but now ) to the glory of god only , and not to thine own proper praise . furthermore , thou must likewise consider , and believe that except thou doest thus , thou maist haply run much hazard in the running of thy race ; and god will not leave thee unpunisht ; and then it would have been a thousand times better for thee never to have known any thing thereof . these things being well weighed , and having ( as 't were ) devoted thy self to god therein , ( who will not be mocked ) & having prefixt to thy self on this account a [ good ] scope and aim ; then at length , first of all begin to learn , how the triune god did from the beginning ordain an universal nature ; [ then learn ] what that is , what it can do , and how it operates even to this very day after a certain manner in all things , invisibly ; and consists in the alone will and pleasure of god , and hath its aboad there ; for without the true knowledge of nature , thou canst hardly begin that work without rashness and danger ; but the quality and property of nature is , viz. that it be one only , true , simple in its own perefect essence , and moreover that a certain occult spirit be shut up and hid therein . if therefore , now , thou wouldst know her , then its behovefull that thou beest even as nature her self is , viz. true , simple , constant , patient , yea pious , and no waies hurtful unto thy neighbour ; but briefly , such an one must be a new and regenerated man. if therefore thou knowest thy self to be thus qualified , then nature will presently suit it self to nature , and there will necessarily follow to thee an evident unspeakable benefit both of body and soul. for the diligent search and speculation of that art will be so very exceedingly profitable and assistant unto thee , that ( provided thou rightly knowest the principles therein ) they will ( as it were violently ) draw and lead thee to the knowledge of divine wonders , in so much that in comparison of it , every temporal thing , and what is most highly valued by the world , will be esteemed by thee as a thing of no price . but contrariwise , he that endeavours by riches to aspire unto that art , and labours to convert it to the pride and vanity of this world , let such a one never perswade himself that he shall ever attain his wished end : and therefore let thy mind , and consquently all thy cogitations be estranged from all earthly things , and be ( as it were ) created anew and given up to god alone ; for , you must note this well , that these three , viz. the body , soul and spirit , are to be suitable and alike , and t is necessary that they operate together ; for , if the heart and mind of man be not so regulated after the like manner , as the whole work is to be wrought , thou , [ o man ! ] wilt also wholly err from the art. so therefore , maist thou in all things conform all thy actions suitable thereunto ; for the artist hath nothing else here to do but to sow , plant , and water or moisten , but god alone gives the encrease : therefore if god be against any one , to him also nature is an enemy ; and contrarily , if god be a friend , then the heavens , the earth , and also all the elements are even constrained to come to thy help . if therefore thou exactly considerest of this , and hast ready to thy hands the knowledge of the true first matter ( which we shall hereafter speak of ) then mayst thou commodiously set about the manual operation , and make a beginning of thy labour ; wherein likewise t is fitting that thou implore the grace and guidance of the almighty in all thy purposes and actions ; and then thy affairs will not only succeed prosperously , but will also obtain a true , happy , fortunate and desired end . the 11. of ecclesiast . 18. he that abideth in the fear of the lord , and cleaveth to his word , waiting upon his duty ; [ — ] nor black nor white moves him ; he , easily shall make silver and gold out of copper and tin : and shall ( by gods help ) do many more things : but especially if jehovah favours him , he may then well make gold of clay and dirt . the second part ▪ the 28. of isaiah , v. 16. therefore thus saith the lord , behold i lay in sion a foundation stone , a tryed stone , a precious corner-stone , that is well founded ; he that hath it shall not be confounded . the philosophers in their writings , could never sufficiently praise this so-often spoken of , and most noble art , [ both ] afore and after [ its ] perfection ; nor could they by any the highest and most excellent titles worthily enough extoll it ; therefore they have generally called it the stone of the philosophers ; the most antient , occult , unknown , natural , and incomprehensible [ stone ; ] yea they have called it the celestial , blessed , holy and triune universal stone of the wise men . but now , the cause why they termed it a stone , and why they compared it to a stone , is ( amongst other reasons ) chiefly this ; when the matter thereof [ doth ] at the beginning [ come ] like a mineral out of the earth , it is truly a stone ; and then [ again ] because [ this matter ] is hard and dry , because also t is beaten and ground [ to dust ] like a stone , but especially [ the reason is this ] if it be divided into the three parts ( which nature her self hath conjoyned ) then is it necessary that it itself be again digested in all the same [ parts ] and made of the nature of a constant wax-like flowing stone . but as to the great concernment and necessity of such mens knowing the first , otherwise or rather , the second matter of this secret philosophical stone , that endeavour the attainment thereof , they , viz. the aforementioned philosophers , could not sufficiently inculcate or too too much press them to understand a reason thereof , nor enough exhort them thereunto ; the which matter is ( notwithstanding ) one only thing , out of which only and alone this stone is necessarily to be prepared , without any peregrine addition , albeit it be called by a thousand names ; the quality , species , and property whereof they have wonderfully described , and have happily described it after a compendious way and manner as followeth , viz. that at the beginning t is conjoyned of three , and yet notwithstanding is but only one ; likewise it is procreated and made of one , two , three , four and five , and is also to be found in one and two , and is everywhere . they also call it the catholick [ or universal ] magnesia , or sperm of the world , out of which all natural things have their original . likewise , that it is of a wonderful and singular birth and species or shape , and that it hath an unknown and an unsearchable nature , and that therefore t is neither hot nor dry , like the earth , but is a certain perfect preparation of all the elements ; that it is also of a certain incorruptible body , which cannot be touched by any element , and which may as to all its properties , and in all [ respects ] be compared to the heaven which is above the four elements , and the four qualities , and as a q.e. and what cannot be destroyed . likewise [ they have said ] that it is as to its external corporality , figure , form , and shape a stone , and yet notwithstanding is no stone , because it may be compared with the white gum ; they also call it the water of the ocean , aqua vitae , yea a most pure and most blessed water ; but yet notwithstanding it is not the water of the clouds , or of any common fountain , but a thick , permanent , saline [ or saltish ] water , and ( according to the divers considerations of some ) a dry water , that moistens not the hands , or a certain pituitous [ or phlegmy ] water which ariseth out of the saltish fatness of the earth ; likewise they call it a twofold ☿ and azoth , whch is sustained by the supremest or highest and lowest vastness , [ or ] of the celestia● and terrestrial globe ; the which also i● not consumed in any fire ; for it hath in it self the universal and sparkling fire o● the light of nature , and withall a certai● celestial spirit that penetrates all thing with which [ qualities ] it was animate by god , at the beginning and ( according to the saying of the antient philosophers ) blessed with , and is by avicen called the soul of the world , who said , viz. even as the soul is to be found in all the members of mans body , and doth there move it self ; so also is that spirit found to be and to move it self in all elementary creatures , the which [ spirit ] is likewise the indissoluble conjunction of the body and soul , and consequently a most pure and most noble essence , wherein even all mysteries lie hidden ; t is also fully replenished with wonderful efficacy and vertue . moreover they ascribe thereunto an infinite power and divine efficacy and vertue ; for they say , that it is that spirit of the lord that filled the earth , and swim'd at the top of the waters : they call it also the spirit of truth , which is hidden from the world , and such as cannot be comprehended or obtained without the inspiration of the holy spirit , or the information of such as know it ; and yet notwithstanding is in every thing and in every place to be found , [ but ] as to its potency [ t is ] in this only alone , and altogether [ or wholly perfect . briefly , [ they say ] that it is such a spiritual substance as is neither celestial nor infernal , but an aereal , pure and excellent body , which is posited as a medium betwixt the highest and lowest ; t is likewise the most choice and most precious thing under the whole heaven ; contrariwise it is esteemed by such as understand not the thing , or are new beginners to learn it , for a most vile thing , and most abject or base as 't were , yet notwithstanding though many a wise man seek after it , there are but a few that find it ; it is to be considered of [ or be beheld ] afar of , and is to be taken near at hand , and besides , it is to be seen of all , yet is known but by a few , as is to be seen in this here-following verse , viz , this precious good , is divided into three , and yet is but one . t is what the world cares not for , but disesteems it . it hath it in its sight , carries it in its hands , yet is ignorant thereof ; for it passeth away with a sudden pace without being known . [ yet ] these treasures are the chiefest ; and he that knows the art , the expressions , and hath the medium , will be richer then any other . a philosophical enigma . in which the first material subject of the art of the wise men , ( otherwise [ called ] the phenix of the philosophers ) being wholly divided , is to be triplicitly [ or threefold wise ] found . the enigma philosophical . if i tell thee of the three parts of every thing , thou hast no cause to complain , for i tell thee the truth . thou needest the three-leaved grass ; sue to jehovah by thy prayers . seek for one in three , and thou shalt have one out of three . t is called by a thousand names ; t is a body , soul and spirit ; is beautified with salt , sulphur and an heavy mercurie . trust me , if thou understandest the three-leaved grass , and knowest the voice and song , then art thou a wise artist . another enigma much more plain . there is one thing in this world , is everywhere to be found ; and that as it were accidentally or casually , without care ; of a grayish and greenish colour , and of a wonderfull power . in this thing is both a white and red colour ; it flows hither like a swift stream , and runs away like a river ; it wets not , and is made of an heavy weight light . i could give it a thousand names , but thousands know it not : t is common to be seen , but the art of it is difficult ; he that dissolves it by a medium , and finisheth it the third time , is a wise man , and rightly hath this noble subject . another enigma . the place of the birth of this stone is everywhere ; its conception is in the deep , its birth in the earth , it finds life in the heavens ; it dies in time , and then at length obtains everlasting blessedness . if therefore any one hath ready at hand this thus-mentioned matter that is so vertuously endowed , ( the which is partly celestial , and partly terrestrial , and is at the beginning a right confusion [ or commixtion ] or a certain mixt essence worthily so called , whose colour is not to be named [ or , which hath no proper colour to be named by — ] and doth know it rightly and well ( the which knowledge hath been accounted at all times by the philosophers for a principal member of this work ) then must all such things as are requisite thereunto , and which are required in the preparation thereof , be with the greatest study [ and diligence ] performed : but yet notwithstanding , afore that the singular manual labour therewithall be undertook , t is very necessary that every pious artist do again recall to his mind with much diligence , the doctrine aforesaid ; and that withall he be faithfully admonished not to infold ( as 't were ) himself with that secret work , and that unsearchable spirit ( that lies hidden thereunder ) except he shall first have diligently searched it in its profound qualities and proportion , and according to the requisite conformity to nature : even as some of the philosophers do admonish us concerning that thing , and say , see thou hast no commerce with this spirit , except thou first hast an exact knowledge and understanding thereof ; for god is wonderful in his works , and his wisdom is without number , and ( as is aforesaid ) he will not suffer himself to be mocked . verily , here might be some examples produced , viz. of many that have too too slightly infolded themselves ( as t were ) [ or intermedled ] with this art , and having adventured thereon , their successes have been very bad , insomuch that some have been found dead in the work it self , or else most grievously wounded by some other unfortuate mischance ; for t is not a thing of such a small concernment as many dream and imagine , because the philosophers compare it to boies play , and womens work , and that they are able to do the same . the philosophers intention was otherwise then so ; for they meant the following and successive labour of this work ; which is in it self easie enough , and utterly [ as t were ] void of any great moment , and they accounted it as simple and easie to such only as were ordained by god thereunto , and were endowed with the knowledge thereof : beware therefore , beware i say , and take heed to thy self that thou dost not over-rashly involve thy self in danger , but much more rather begin thy purposed [ work ] with prayers poured out to god for divine help , ( as we have at the beginning faithfully admonished thee ) and then shalt thou fear nothing at all , nor ( haply ) shalt thou be subject to any danger . if therefore now thou hast employed thy self with much diligence in thy oratory , and hast the known matter at hand , then mayst thou commodiously apply thy self to a studious diligence in thy laboratory , and apply thereto a convenient manual labour , and so make a beginning . first of all therefore it is necessary that ( above all things ) you dissolve that so oft spoken of first matter , or first ens , which the philosophers likewise have called the highest good of nature ; then is it to be purified from aquosity [ or its waterishness ] and [ its ] terrestreity ( for it doth at first appear to such as behold it an earthy , grave , heavy , gross , pituitous , and ( as it were a kinde of cloudy and ) aqueous body ) and its darkish , and gross cloudy shadow wherewith it is shadowed , must be removed by thee , that so by this means its heart and inward soul that lies hidden therein , may [ likewise and ] next that [ precedent purifying ] be by a more ample sublimation divided thereout of , and be reduced into a sweet and pleasant essence . but now all this may be done by the great and excellent catholick or universal water , the which ( by its most swift and as 't were flying course and passing to and fro ) doth moisten and make fruitfull the whole circuit of the earth ; and [ is ] indeed [ done ] so sweetly , fairly , clearly , brightly , and splendidly , that the splendor thereof appears much fairer then gold or silver , or the brightness of the carbuncle or diamond , and is admirable to behold ; the which blessed water doth hold [ or cover over ] that said matter conjoyned [ with and ] also inclosed therein : it [ viz. the water ] extracts the heart , soul , and spirit ; then moreover it is to be distilled with its own proper salt ( the which [ salt ] is implanted therein by the aforesaid means [ and ] also in a peculiar way ; and is ( as to its internal colour ) red or blood-like ; but at its preparation , white , clear , bright , and transparent , or resplendent , and is therefore called by the philosophers the salt of wisdom ) and be congealed , that it may be again reduced into one only thing . and thus , by this thy process thus far exercised and used ( which is called the former work ) thou hast [ now ] first of all separated the pure from the impure , or thick and gross , and from the rough [ or austere ] [ part ; ] the which is [ not ] any more so rough [ or austere ] so grievous , so discourteous as 't were , and inhumane , as it was at the beginning , but is most brightsom , and of a most savoury odour , and of an aereal kind [ or nature ] in so much that were it but freed from its eni — its evident and apparent , that it would of it self ( seeing thar notwithstanding it is in it self just [ or right ] and perfect ) betake it self [ to the wing ] and flie and vanish away . for which reason the wise men do also call it a mercurial water , or the ☿ of ☉ ; and also their [ own ] ☿ : now if you would use that subject in the aforementioned species [ or form ] for medicine , without any further preparation [ of the same ] thou wilt reap but little help therefrom ; but it would much rather ( contrariwise ) become a poyson unto thee : and therefore if thou wouldst enjoy that as a most plenteous rich gift and blessed profitableness and utility , then must thou make a further progress , and by other singular mediums attempt something else . but yet notwithstanding t is necessary that thou beest admonished to be very studious and diligent , as to thy operation , in heedfully observing the way of nature , viz. how she in success [ or length ] of time , shews her self in [ her ] operation , that by this means thou mayst direct all this thy labour according to her [ way . ] so then if thou knowest that [ thing , ] then take of the aforesaid prepared aqueous [ or watery ] matter twelve parts ; and then again , afterwards [ make ] three diverse [ or distinct ] parts of them ; the two former parts of which thou must preserve and keep very heedfully . [ then ] again [ add ] in the first place to the former third part , a certain other material matter ( the which is the body of gold , being also a most elegant , highly gifted creature by [ the pleasure of ] god , ( the which said body is neerest of kin to the first matter , and also is most gratefull and acceptable thereunto ) [ this i say ] shalt thou place [ and appoint ] for the first fermentation ( computing one part to a twelfth ) and shalt conjoyn it therewith ; for both [ the parts ] being as 't were the forme of the spiritual prepared watery matter , [ they i say ] and this earthly body of sol , must be conjoyned and reduced into one bodie . but yet you are to note , that common gold serves not for this affair , or business , but is to be adjudged as unfitting , and as it were dead ; and although it be so dignified by the omnipotent god , as that it is the most elegant and most precious of all the other mettals ; yet nevertheless , whilest it lay in the mines , it was [ even there ] impeaded [ or hindred ] in [ its ] growing on , in [ or to ] its perfection : besides its inward vertues , that is , its sulphur and soul , are much weakened by the daily using thereof , and then 't is daily also mixed with unlawfull and unlike things , such as have not a suitability or harmony therewith ; is united with , and defiled by them , and is thereby daily rendred more and more unfit for this work : therefore make it thy chiefest study and care to provide thee of pure gold , such as hath in it self a living spirit , and such as is not debilicated in its sulphur ( as we said afore ) nor falsifyed with any deceit , but is found to be wholly pure ( [ such ] as hath passed through ☿ , or through the heaven & sphear of ♄ , & hath thereby purified it self from all its defilements ; for otherwise the other matter cannot ( with its spirituality , vertue , and efficacy ) enter thereinto : for this work doth in all things require a pure body , nor can it ever endure or brook ought of impurity with , at , or about it self . if therefore now these [ unequal or ] unlike parts , viz. of the water , and of the gold ( for they are of very great unlikeness both as to quantity as well as quality ; for the first [ of them ] when 't is prepared , is light , thin , subtle , and soft ; but the other is very heavy , firm , and hard ) [ when these therefore ] are conjoyned in the solutory vessel [ or dish ] and are reduced as it were into a dry liquor or amalgama , then leave them at first for six or seven days in a luke warm heat , that it may only have a kinde of small warmth : then again , take out one part of the three former [ aforesaid ] parts of the water , and put it in a round glass vessel ( like to a phial or egg ) as was never used , put the temperate liquor into the midst thereof ; and then again leave it so for six or seven days , and the body of ☉ is dissolved by the water , by little and little : this being done , here begins the conjunction of these two , and there is such a sweet and dainty entrance of the one into th' other , and such a mixtion , as is like to ice in warm water : and therefore the philosophers have diversly described it , and have compared it to a bridegroom and his bride ( as solomon in his canticles [ hath done . ] ) [ now ] when this is done , then add likewise the first reserved third part unto the others ; but yet do not put it in all at one time , or in one day , but at seven divers turns ; for else the body that you have put in will be rendred over moist , and being at length drowned would be wholly corrupted or destroyed . for even as no seed when 't is at first cast into the earth , can ( if it hath over much water , rain , or moisture ) thrive and bring forth fruits , but ( as for instance the husband mans corn ) is drowned and choaked ; even so may the comparison hold with this same thing : [ but now ] having in like sort done this , then seal up your glass , or little glass vessel most diligently , or else conglutinate [ or lute it up ] lest haply the composition , you put therein be rob'd of its odour , and lest it flie away . then moreover put on your alembick [ or ] [ over ] and sub-minister [ or put thereunder ] a fire of one [ or the first ] degree ; let it be gentle , continual , aereal , and vaporous , the heat whereof is to be compared with [ or to imitate ] the heat of an hen , sitting upon her eggs. note . the philosophers have delivered various writings concerning the vaporous fire , the which they call the fire of wisdom , and withall ( amongst other sayings ) do affirm , that it is not an elemental and material [ fire ] but an essential or preternatural fire , the which is also properly called a divine fire , that is , the water of ☿ , which is to be incited [ and stirred up ] with the common-fires help , and by art ; at the beginning you must gently digest and concoct it ; and must be most especially careful and diligent , that nothing thereof sublime up , or ( to use the parabolical philosophick expressions ) that the wife doth not rule over the man , nor the man abuse his authority over his rib [ or wife ] &c. and then it doth of its own self perfect its process in a continual order , without any other labour thereto belonging , save only the care and administration of the fire ; viz. that first of all the terrene body of the ☉ [ here ] added , is to be wholly dissolved , ground , destroyed and putrified , and so consequently be spoiled [ or devested ] of all the vertues and power that it hath ( for verily at first it brings forth a darkish colour , and then afterwards a perfectly black dark colour ; and is therefore by the philosophers called the head of the crow , and is usually done in fourty days time ) and so furthermore in them , the soul thereof is likewise put off [ or loosned ] from it , [ and ] is carryed up aloft , and is wholly and altogether separated , where ( for some space of time ) it sticks without any vertues [ and the body is just ] like to dead ashes in the bottom of the glass . but the true time and space being over , if your fire be encreased one degree more , and it be digested without wearisomness [ or ceasing ] it doth then again let down it self by little and little , and drop by drop , and imbibes , moistens , gives to drink , and doth so conserve the body that it be not at all combust , nor pine or wither away . then again it lifts up it self upwards [ and aloft ; ] then again presently it lets it self down , and thus it will do ( perhaps ) the seventh time ; and then again the fire is to be made one degree stronger ; but yet not for this intent to have thee make haste with thy work ; for verily the mediocrity and regiment of the fire is to be most carefully and diligently administred ; for in it is placed very exceeding much . but now in the interim there will appear various signs and colours in the glass or vessel , the which [ colours ] are to be especially observed , and well noted ; for , ( according to them ) is your direction to be taken [ and framed . ] so then having seen an orderly succession of them 't is a good testimony that a most happy event will follow . first of all there shew themselves granes like the eyes of fishes , then [ appears ] a circle about that matter , the which is as it were red ; then shortly after whitish ; [ then ] moreover it becomes green and yellow , like the peacocks tail , [ then ] afterwards most white , and then red and shining , [ then ] after a certain time when a greater fire is administred , and the extream [ or last ] heat given [ thereto ] the soul and the spirit is again perfectly united with its own body lying in the bottom , into a certain dissoluble , and indissoluble essence ; the which union and conjunction then ( because of the unspeakable admiration thereof , ) cannot be seen and considered of without fear and trembling ; and then is seen and beheld the new raised up body , living , perfect and glorified , the which hath in it self a most elegant redness , of a purple colour , and like a crimson or scarlet dye , the tincture of which doth also transmute , tinge , and heal all the imperfect bodies ; of which we shall speak more hereafter . the work therefore being happily brought to an end ( by the help and assistance of the most great and blessed god ; and the phoenix of the wise men being beheld ) then upon thy bended knees , and with a devout heart give thanks to the omnipotent god ( who hath been the chief guider of all this whole work for those his especial benefits that he hath vouchsafed thee so graciously : and then further , see that thou managest it well , to his praise and glory , and for the benefit of the needy members , and do not abuse it . see therefore thou hast in these [ words ] the true information of the whole process , whereby this noble art , & high work , and philosophers stone , like as the philosophical egg , may be opened , prepared and finished . for a conclusion ( for t is no ways expedient slightly to slip this over ) [ observe ] that if haply any mischance or errour , or any misapprehension ( which may easily happen , and so vehemently impede the perfection ) should be committed , or intervene , then must a seasonable remedy be sought after , and the evil [ or errour ] must be remedied . if therefore you perceive ( in the first place ) that before dissolution and liquefaction , any thing sublimes it self up , and ascends ; or if there swim at top of the matter a red oil as 't were ( which is a very evil testimony ) and secondly , if it begins to become red , either together with , or before [ the white ] or if after the whiteness it be red afore its time : or thirdly , if it will not , in the end , give it self forth [ as 't were ] or not suffer it self to be rightly coagulated : or fourthly , if the matter be so changed and inverted by the greatness of the heat , that it will not ( when 't is taken out ) presently melt upon a red hot iron , like to wax , and tinge and paint [ or colour ] the iron ; and if ( afterwards ) it be found not abiding the firie tryal : all these things ( i say ) are remarkable signs , by the which it may be gathered , that this work is not rightly ordained and instituted , but that it hath been neglected through want of diligence and care . all which defects ( notwithstanding ) and all these erroneous waies , if not too too strong and powerful , and if in time lookt unto , may be easily met withal , and may be well corrected and restored : but the highest diligence of dealing here with them is requisite , and consequently artificial manual apprehensions [ or operations ] and ordinary , [ or orderly ] mediums which are necessarily to be known to a skilfull and experienced artist . but yet notwithstanding , for the sake of the tyroes , or young beginners , that are lovers of this art , and disciples thereof , ( for their sake ) i say , i will orderly recite those mediums very briefly ; as for example , if it chance to happen that one or more of those aforesaid errours should come to pass , then must you again take out of the glass the whole composition that you did put in , and again dissolve it , and imbibe it with the aforesaid water of ☿ ( which the philosophers also call lac virginis , or the first matter , [ also ] the milk , the blood and the sweat thereof ; also an indestructible fountain , or aqua vitae , the which notwithstanding contains in it self the greatest venom ) and moisten it , and [ so ] render it efficacious , and then again , [ digest and ] boyl it so long until there sublimes nothing up nor ascends aloft any more ; or [ until ] the congelation and fixation doth rightly and perfectly shew it self in the said work , according to what is afore mentioned ; as for its following fermentation and multiplication , we shall speak more thereof in the third part [ where we treat ] of the utility and profit thereof . besides , as to the time thereto requisite , as to the time of dispatching each act [ or scene ] here should be somewhat spoken a little more largely , but yet as to this there can be no certain bounds prescribed , [ or set time mentioned ] for those aforesaid philosophers are of different opinions , as may evidently be seen in their writings ; for alwaies some have obtained their end afore other some . but we have formerly admonished and told you , that nature is to be well observed in all things ( even as it represents it self in all things . ) the which if any one doth do , and diligently observe that [ i have said ] and doth likewise in every thing observe a right medium , he may the sooner be able with such a work [ or proceeding ] to arrive to the perfection . but i do exhort and withall inform thee , as to this thing , that as to the entrance upon or beginning the former or latter labour , thou doest not exceed or outstrip as 't were , in thy calculation , this character x [ its ] middle or point , but divide it justly ; and then moreover , with the half part of this character , ( that is v ) must you go backwards [ or retrograde ] in the composition of this work . the which being done , then afterwards if thou joyntly recollectest [ or unitest ] it again , and rightly numberest up xx [ being ] the part [ or product ] thereof ; in that number or time , ( if no farther obstacle intercede ) mayst thou attain to the end of thy work . be therefore content with such a time [ or calculation ; ] for if thou covetest the finding out a somewhat nearer end , t is rashly done of thee , and presently succeeds an errour ; for verily one onely hour may drive thee back an whole moneth , whereas about such a time ( as i have hinted ) thy progress may lead thee to hit the mark : but note well , that thou dost not too too closely [ or niggardly as 't were ] contract [ this ] calculation ; or ( as i informed thee but now ) at all exceed it ; for shouldst thou do so , thou wouldst have an abortive ; for verily , many by their [ as 't were ] abreviating hastiness and unskilfulness , do , instead of their hoped for elixir , obtain and get a certain nixir . and whereas in this thing much of concernment is placed as to this magicall science , i was the rather willing thus briefly to describe it to the sons of wisdom , that they may consider and judge thereof more deeply . an enigma . there are seven cities , and seven mettals , so counted . there are seven daies , and a seventh number . seven letters , and seven words in order . there are seven seasons , and so many places . seven hearbs , seven arts , and seven little stones . divide seven with three , with [ much ] wariness . let be no coveting to precipitate the half [ or rashly to shorten the time . ] briefly , all things do quietly rest and prevail in this number . the process of the whole work is here briefly declared . the first or former labour . dissolve the matter , and also putrifie it : afterwards let it be distilled , and then coagulate it . the second or latter labour . conjoyn two things ; putrifie them , then blacken them : digest them till it become whitened by thy art. then at length rubifie it to the highest ; coagulation is a thing profitable to this art ; this done , fix it , and thou shalt be a great man. and if thou shalt ( after all these things ) ferment this , thou hast luckily finished the whole work of the art , circularly . then hast thou solemnly atchieved such a noble portion as will ( suddainly ) multiply for thee a thousand-fold riches . or thus , more briefly . seek three in one , and again seek one in three . dissolve , and conclude [ or congeal ] and thou shalt be sure of the art. an enigma , wherein also the process is described . the spirit it self is given to the body for a time [ or in time ] and that refreshing [ or cheering ] spirit washeth the soul by art. that spirit suddenly draws [ or marries ] the soul to it self , and then nothing can dis-joyn or separate it from it self . then do they consist of three , and yet abide in one seat , until the body be dissolved , ( [ which is ] a noble work ) and doth putrifie and die , and sepraate from them . but [ then ] ( after some time ) the spirit and the soul do come together in the extream [ or utmost and last ] heat ; and each possesseth its proper seat with constancy . then an intire sound state and perfection is at hand . and the work is made renowned , and attended on with great joy . proverbs 23. my son , give me thy heart , and let my waies be delightful to thine eyes . the third part , eccles. 43. v. 31 , 32 , 33. who can magnifie him as he is , and tell us how high he is ? we see but the least of his works , and much greater things are hid from us , for the lord made all that is , and makes them known to such as fear the lord. as to this so oft-spoken of highest art , or profoundly comprehensible philosophers-stone , ( provided it be brought to the desired end ; ) the philosophers could never sufficiently write enough , nor worthily enough proclaim and celebrace its praise , vertue , efficacy and unspeakable benefit ; for first of all , they esteemed it as the highest and greatest felicity in this earth , without the which none can arrive to perfection in this world ; for morien saith , he that hath this stone , hath every thing , nor needeth any other help ; for there is in it all temporal felicity , bodily health , and all fortune [ or ] wealth and riches . moreover they have so commended that same stone [ unto us ] because the spirit and efficacy thereof ( which lies therein hidden ) is the spirit of the q. ess. which [ spirit ] is under the circle of the lunar brightness , yea [ they have called it ] the supporter of the heaven , and the mover of the sea ; and besides , [ have said ] that it is a chosen or choice spirit above all the other spirits ; that it is a most subtile , a most noble , and a most pure spirit ; the which , all the other spirits are obedient unto as to their king : and which ( likewise ) confers upon m●n all health and prosperity ; heals all diseases , bestows upon the pious , temporal honour and long life ; but as for the evil ones who misuse it , it subjects them to eternal punishment . now in all those [ aforesaid ] things , t is found to be proved [ or experienced ] perfect and infallible . upon which account , hermes and aristotle call it , viz. true without lies , certain , yea of all the most certain , the secret of all secrets , of a divine efficacy , concealed and hid from fools . briefly , they bave termed it the very utmost and chiefest thing that can be seen under heaven , and the wonderful epilogue and conclusion of all philosophical operations : therefore some pious philosophers are wholly of the opinion , that it was revealed from above to our first parent , the first man adam , and that it was sought for with a singular desire by all the holy patriarcks : for 't is said , that noah the framer of the ark , and moses that made the tabernacle and the golden vessels therein , and likewise solomon that to the glory of god finisht the temple , and many other curious works and ornaments of all kinds , and did many other mighty great acts , did from thence obtain their long life and great riches . even ( in like manner ) the philosophers will acknowledge the same , that ( viz. ) by it they found out the seven liberal sciences , and arts , and that from thence they had their sustentation ( or supply ) : furthermore , god bestowed this upon them ( for their benefit and comfort ) that so they might not ( through poverty ) hap to be impeded [ or hindred ] in their studies and search after wisdom ; and also , that they might not be necessitated to flatter with the rich and wicked ones of this world for the sake of money , and to reveal their secret arcanaes unto them ; and so be despised and mocked , ( together with their wisdom ) because of their beggerliness . moreover , they have even yet other great and hidden mysteries of divine wonders , and from thence also knew and learned the great riches of that glory , [ or his glory . ] and therein their hearts have been so stirred up and inflamed by god , that they have been led and guided on to a further knowledge of him : for they sought not ( by that treasure ) after great riches , and worldly temporal voluptuousness and pride , but rather conceived much pleasure , and [ took ] their [ delight ] rejoycing at the miraculous seeing and knowing the creatures ; the which most excellent workmanship , and creatures of the omnipotent god they did verily far otherwise consider of and behold , then ( the more 's the pitty ) is wont at present to be done by the world at this day , who look upon them but little otherwise then as heifers or calves do ; and do ( moreover ) seek after and covet the learning of this most noble art for avarice , luxury , pride , and temporal honour and pleasure , and do herein ( in such intentions and thoughts ) widely err from the true scope ; for god doth not communicate such gifts to the wicked ones , and to the contemners of his word , but to the godly only , such as lead an honest and quiet life in this evil and unclean world , and do honestly sustain themselves , and reach forth their helping hands to their needy neighbours . according to the verses of the poet , viz. god gives the art to th' honest men alone , which all the worlds gold cannot procure ; t is not fit that the vulgar know it , for its wickedness ; it doth in vain therefore seek for this stone : he that in secret possesseth it , resides in any place he lists , and fears neither mischance nor evil . few are there to be found to whom are given these sacred gifts . t is in gods hands , and he bestows it on whom he pleaseth . and although there are various writings published by others concerning the operation , vertue , and utility of this art , viz. how this stone being prepared and made more then perfect , is the highest of all medicines , wherewith not only all diseases , as the gout and leapry , are cured ; but also being used by such as are decrepid , it makes them to become young again , and restores unto them their lost strength and former vigour ; and doth refresh and revive again such as are half dead : yet nevertheless i shall omit to speak of that in this place , and in this my treatise , because i am no physitian , that so ( by such an high extolling and commendation thereof ) i may not seem to prescribe any thing here to their faculty or profession : but whoever ( by the grace of god ) hath it , and knows how to use it commodiously , to him i say who enjoys it , i shall remit [ or send ] to his home , both respect and glory : as to the other qualities and profitable use , such as daily experience doth subject to the sight ( part of which i my self have through the divine grace been made a partaker of ) i shall here add a few things . first of all : as to what belongs to the knowledge of god , as also those miracles of nature which have been manifested by the benefit of that art , i cannot sufficiently enough describe or declare it , according to its supream dignity . for in this a man shall be able most elegantly to see , as if 't were painted in a glass , the image of the most holy trinity , in one divine indissoluble essence , and how it differs , and is ( notwithstanding ) but one only god ; and withall in the second person of the deity , as concerning his assumption of humane flesh , his nativity , passion , death , and resurrection . likewise in his exaltation , and that eternal happiness merited by his death for us men , his creatures . moreover also , [ may be seen ] as to the purification of original sin by obtained med●ums , without which the counsels and actions of all men , and all their works are in vain and nothing [ worth . ] briefly , all the articles of the christian faith , and the whole process that a man must necessarily pass , through various streights and tribulations , untill he ( at length ) doth again arrive or rise up to a new life , is likewise neatly represented hereby , concerning which we shall speak more in the fourth part. secondly , as to what concerns the corporal and natural utility that ariseth from the having thereof ; how by its tincture it changeth all the imperfect mettals into clear and pure gold : i shall here likewise for the satisfaction sake of my promise , briefly demonstrate . so thereofore , for to bring now the said stone or elixir to shew its efficacy , and moreover to cause it to serve for the now spoken of use , and to tinge , t is necessary that it be further fermented , and augmented ; otherwise there can hardly be obtained any profitable projection with its tincture ( by reason of its great subtilty ) upon the other imperfect mettals and bodies . therefore in the first place , take one part of the so oft spoken of medicine , and to that one part , add three other parts of the [ same ] weight , of the best and choicest gold , that hath been well purged and putrified by antimony , and then afterwards reduced into as thin leaves as possibly can be , put them together into a melting pot , and place it in the fire , that so the matter may melt and flow well ; according as the preparation thereof is well known to every artificer . this done , the composition thus put in , will be also transmuted into a pure and effectual tincture , insomuch that one part thereof will be capable of transmuting and tinging a thousand parts of the simple mettals into pure gold. but yet you must here note , that by how much neerer the mettals are to the matter , and by how much the purer they are , so much the more easie is the admittance and reception , and the multiplication will also be the higher and more commodious ; for whatsoever impurity or improperness is found to be in them , is separated , and is wholly cast away as the drossy fece of the mettals : thus then may a transmutation be made with the imperfect mettals , and with unsound or faulty precious stones ; and crystal may be [ also ] so tinged therewith , that it may be well compared with the most noble and most precious stones ; and moreover there are many other things that may be done thereby , which are not at all to be revealed to the wicked world ; but yet the aforementioned philosophers , and all such true christians as at this day are endued , and gifted by the most great and blessed god , with this art and science , did accompt of those and such like other most excellent things of that kind , as the meanest and least [ excellency ] in this magistry ; for verily those [ things ] in comparison of the most excellent knowledge of things celestial , and being compared [ i say ] therewithall , was wholly accompted as a thing of nought , and disesteemed . for verily , know of a truth , that he to whom the most high hath graciously vouchsafed to bestow this gift , doth esteem of all the money and riches in this earth ( in comparison of the celestial good ) no better then of the dirt in the streets ; for his heart and all his desire tends to this only , viz. that he may behold in a heavenly manner , and may also in reality enjoy that in life eternal , which he hath seen here figured out ( as 't were ) in an earthly manner only ; according to the testimony also of that wisest of kings , king solomon , in his book of wisdom , chap. 5. where he saith , i esteemed wisdom at a greater price then kingdoms and principalities , it was dearer to me then riches ; all gold in respect of her is as sand , and silver as dirt before her . such therefore as seek after this art for no other end , but for temporal honour , pleasure , and the sake of riches , are to be reckoned of as more foolish then fools , for verily they will never attain it : notwithstanding all their great costs , labour and trouble , and their miserably tormenting their hearts , minde , and all their cogitations . on which account the philosophers esteemed of temporal riches ( for the most base abuse of them , ) ( not that in themselves they be evil ; for in gen. 2. they are highly commended by moses , and likewise in many other places of scripture , as a precious thing , and a great gift of god ) very disdainfully , and as destructive , because it is such a thing , as instead of leading men to god , doth rather cast a remora [ and hindrance ] upon men , from arriving to a right and true good , and doth convert likewise all that which is ●ight in this world , into a perverse confusion : even as that most famous marcellus palingenius stellatus in his poem , which he hath called the zodiack of life , hath under the sign of ♐ elegantly described it , and curiously pointed out detestable covetousness , to whom we shall at present refer the wel-minded reader . out of which it may be seen and collected , how viz. that most excellent man as truly hath this art ( as is to be perceived and understood in his zodiack of nature ) doth esteem of those temporal goods of gold and silver , as a thing of nought , and as a thing contemptible in respect of vertue . and therefore they all preferred wisdom and the knowledge of heavenly things far before the earthy and fading things ( as we advised afore ) and had in all their life time , and consequently in all their actions , an eye to the event and end alone , that they might be able [ or fit ] to reap therefrom an immortal name and perpetual praise ; the which even that most wise solomon doth also teach in the sixteenth chapter of his proverbs , ver . 16. saying , entertain or accept wisdom , for it is better then gold , and understanding is more precious then silver : and also in chap. 22. he saith , a good name , and [ a good ] report is more precious then great riches , and the art [ or knowledge ] is better then gold or silver . so also syrach's son that wise man in [ his ] 24. chapter doth exhort men , saying , see that thou retainest a good name , for its continuance is more certain then a thousand treasures of gold . for these , and such other kind of vertues , that flow forth from that philosophy of the stone , the philosophers could never sufficiently enough praise and celebrate that so oft named stone . and therefore their whole care and study , and all their labour in their writings was for this end , that that art might be further enlarged , wisdom embraced , and the life rendred conformable thereunto . but all [ their writing ] is , as to the unwise , obscure , dark and hard to be understood , even as solomon in his proverbs , from the beginning thereof , even to ch . 6. doth exceedingly complain of , and bewail , and doth to his utmost perswade men to the following of that wisdom , and in the 3. chap. of ecclesiasticus : he saith thus , my son , be content with a low estate ; for better is it then all that which the world covets after : by how much the greater thou art , so much the more must thou humble thy self , and then the lord will bless thee ; for the most high god doth do even great things by the humble . the fourth part , psal. 78. and matth. 13. 35. i will open my mouth in parables , and utter things hidden from the beginning of the world . when the omnipotent god was minded to reveal by his divine voice any hard and singular thing to mankinde , of his wonderfull , high , and celestial mysteries , it pleased him to do it for the most part parabolically , the which notable parables in this earthly life are daily obvious to our eyes , and are as 't were painted out unto , and set before us ; for examples sake , when god ( in genesis 3. ) intended to shew to adam in paradise after his fall , his punishment , viz. mortality and corporal death , it pleased him to signifie it in the following manner ; that whereas the earth hath not by it self any life at all ; and whereas he was taken and framed out of the earth ; therefore also must he be made like the earth again : so in the 15. and 23. chapter of genesis , when god would discover to abraham the encrease of his seed and family , he bad him to behold the stars in the heaven , the sand in the sea , and the dust of the earth , as a type . such like various , very pleasant , and sweet typical prefigurations god commanded his prophets to propose and demonstrate to his people israel , when he would denounce [ or declare ] any singular thing unto them . this christ himself likewise , who is the mouth & foundation of truth , did do in his testament , and proposed all things in parables , that so his doctrine might be the better understood ; as for example , when he would hint unto us the highest happiness , his divine word and gospel , then doth he use ( for a type ) the good and evil seed , or tares , which the enemy sowed in the ground ; likewise [ he useth typically ] the hidden treasure , and pearl , the grain of wheat , the grain of mustard-seed , leaven , &c. as in luke 18. mat. 13. & 23. luke 19. & mat. 20. moreover , when he prefigurates to us the kingdom of heaven , he proposeth to us the parable of the great supper , and the wedding of the king ; even as also he compares the whole christian-church , and the state thereof , with a vineyard , and a king requiring an account from his servants . likewise also he useth a similitude of a noble lord , who committed his goods to his servants ; and of a lost sheep , and ox , and of a lost son ; and other such like parables . see mat. 18. luke 16. mat. 25. luke 18. mark 12. luke 10. seeing therefore that such like examples and similitudes were solely and alone given for this end , that that which is celestial , and consequently difficult to comprehend by reason of humane frailty , might be the easier understood and better conceived of by us ; how much rather therefore [ seemeth it expedient ] that the eternal god should propose unto us by some corporal figure , the highest good , [ viz. ] his son and our lord and saviour jesus christ , who by his obedience and merit , freed all mankind from eternal death , and restored the kingdom of heaven [ again unto them ] for verily that most high mysterie of god almighty , is most difficultly comprehended by mankind , ephes. 3. colos. 1. esay 45. verse 8. let the heavens send down dew , and the clouds rain [ on the just ] let the earth open it self and wax green , and bring forth a saviour . and although that this hath been signified unto us ( in the old testament , and elswhere in other types , as in the sacrifice of isaac , in jacobs ladder , and in the selling and wonderful state of joseph , and in the brazen serpent , in sampson , david and jonas , &c. yet nevertheless , the omnipotent god hath shewed [ or taught ] and clearly discovered to us men in the great book of nature , this high and celestial good , by another certain wonderful and secret thing , and that very abundantly ; that so we may be able to have likewise by this means [ or on this account ] even a certain corporeal , visible , and apprehensible idea of those celestial goods and benefits . the which terrestrial and corporeal thing , he himself hath so proposed [ or published ] in his word , where he speaks thus by his prophet isaiah , in ch. 28. viz. behold i lay in sion a corner stone , a tryed and well-founded stone ; he that believes makes not haste . likewise also the kingly prophet david speaks thus by the spirit of god , in the 118. psalm , viz. the stone which the builders refused , is become the corner-stone . this is the lords doing , and is wonderful in our eyes ; this prefiguration or representation , also the now-spoken-of corner-stone , christ himself doth in mat. 21. derive [ or convert ] unto himself , saying , did you never read in the scriptures , the stone which the builders refused is become the corner-stone ? this is the lords doing , and is wonderful in our eyes ; he that falls against it shall be broken ; but he upon whom it shall fall , shall be ground to powder : this likewise saint peter in acts 4. and in his epistle ; so also paul in rom. 9. doth repeat and describe this in almost the self-same words . now all the chief fathers and holy patriarcks , as also all their successors , illuminated by god , did ( ever since the beginning of the world ) expect ( with great desire ) that proved , blessed and celestial stone , jesus christ , luke 10. v. 23 , 24. and earnestly endeavoured by their utmost and chiefest prayers , that it would please god to communicate unto them , ( according to his promises ) the beholding of christ even in a bodily and visible shape . rom. 10. v. 12 , 13. and therefore having rightly known and obtained him in the spirit , they were then delighted with him all their life time , and consequently did ( in all dangers ) even to the end of their lives , trust upon that invisible prop and support . but although that that heavenly and blessed stone was given by god to all mankind , without exceptions of rich or poor , and that without any merit , viz. freely , as mat. 11. v. 6. yet nevertheless there have been but a very few in this world , even from the beginning to this very day , that could find it , and apprehend or comprehend it ; but rather hath it been at all times hidden from the greatest part of men , and hath alwaies been a grievous offence and scandal , or stumbling to them ; as isaiah in the eighth chapter prophesied thereof , saying , it shall be a stone of offence , and a rock of stumbling . also , a pit and a gin where many shall stumble , fall and be broken , and took and ensnared . the which [ heavenly stone ] old father simeon saw in the spirit , in luke 2. v. 34. where he saith to mary the mother of that celestial corner-stone , viz. behold , behold this [ stone ] is set for the falling and rising of many in israel , and for a sign which shall be spoken against . the like doth s. paul also testifie in rom. 9. v. 32. saying , they stumbled at the stumbling stone , and at th● rock of offence , but he who believeth in him shall not be confounded . so likewise sain● peter in his first epistle , chap. 2. v. 7 , 8. &c. this stone is precious to those tha● believe ; but to the unbelieving , a stone o● offence , and of stumbling , and a rock o● scandal , [ even to them ] which stumbl● at the word , and believe not on him , i● [ or by ] whom they are placed [ o● built up ] eccles. 43. so therefore , shall now shew here fundamentally , how the now mentioned precious , blessed an● heavenly stone , doth artificially [ or harmoniously ] agree with this so-oft-mentioned terrestrial , corporeal , philosophical stone , i will shew both their descriptions , and the comparison of the one with the other : whereby it shall be known and seen ( even invincibly ) viz. how the terrestrial philosophical stone may be accounted as a true type of the true , spiritual , and heavenly stone , jesus christ , [ and how ] he is herein set before us , and discovered ( as 't were ) in a visible shape by god , even in a corporeal manner . first of all therefore , even as in the true knowledge of the first matter ( 1 cor. ch . 2. v. 7. but we speak of hidden things , &c. ) of the aforesaid terrene philosophical stone , ( for this is to be accounted of as a principal member [ or part ] and [ of ] highest concealment [ or secrecy ] ) t is very much behovefull for those who [ would ] prepare it , ( rom. 11. v. 33. oh how profound , &c. ) and that endeavour thereby to obtain all that happiness as is provided by god for us to eternity , and that are ( withall ) busied [ or seriously bent ] on the knowledge of the eternal heavenly stone , ( that is , of the true , right , and living god , and creator of heaven and earth , his indissoluble triune essence ) ( tis i say ) needful that they do know further and more things , and therefore also , ( as i have shewed above in the first part ) the way of the entring upon it , and the universal nature , together with all its properties ( without which that work will be but rashly and in vain attempted ) is to be above all other things well learned and known ; for if a man covets to arrive to the highest good , then is it expedient that above all other things , he first learns rightly to know god , then himself , ( acts 17. for in him we live , &c. ) for the learning to know god and ones self ( that is , to know what men we are , from whence we have our original , to what we were created , and how near a kin we are to god ) is deservedly to be accounted and esteemed of as the highest wisdom , without which 't will be most difficult ( yea impossible ) for us to attain to the aforesaid happiness . but now , as to how , and where such a knowledge of that highest celestial good is to be found , known or learned ; ( eccl. 24. i am every where , &c. ) you must know that it is and ought to be sought after , even as the terrestrial philosophick stone [ is ] the which [ stone ] is according to its description , in one , and in two , which are to be everywhere found ; t is in one only , and yet in two ; to this may it be compared ; the which is no other thing then the eternal word of god , and the holy divine scriptures of the old and new testament ( as isaiah 8. yea to the law , &c. ) in the which the right , celestial , fundamental corner-stone is to be only and solely sought for , and enquired after ; even as also god the father at that glorification made in mount tabor , doth point with his finger ( as t were ) at this his own word , when he saith , as in mark 9 and luke 9. this is my beloved son , hear him , &c. likewise even christ himself , the very essential and eternal word of god derives this to himself , ( psalm 119. ) in john 14. saying , i am the way , the truth , and the life , none cometh unto the father but by me ; [ and therefore ] to the holy divine scripture , or infallible testimonie of the divine word , ( isaiah 34. ) in isaiah 8. 't is said , to the law , and to the testimony : and christ himself that said corner [ stone ] doth in john 5. partly also require it , when he saith , search the scriptures , for ye think to have life therein , and that is it which testifieth of me . therefore david also in psal. 119. hath a long time afore confessed this same thing , saying , i delight o lord in thy testimonies , for they are my counsellors : thy word o lord is a light to my feet : i delight more in the way of thy testimonies then in any riches : again , i consider thy waies , and walk in thy testimonies . ( see genes . 13. psalm 45. isaiah 9. 49. jerem. 32. john 10. 14. rom. 9. 1 cor. 5. ) moreover , as to where , and in what place of the holy scripture , ( eccles. 24. from the beginning of the world , &c. ) the first matter of this heavenly stone , or essence is founded and repaired [ or placed ] know , that it is in many places to and again fundamentally and expresly demonstrated and set before your eyes , but especially in mich. 5. 't is written , whose going forth was from the beginning , and from eternity ; this self same thing also the corner-stone it self doth also testifie , john 8. when the jews askt him who he was , he answered , even the same that i said unto you from the beginning ; and moreover he thus tells the jews , viz , verily , verily , i say unto you , afore abraham was , i was . by which testimonies it doth uncontroulably follow , that he had no beginning , but had his first ens from all eternity , and that it will so remain without end to all eternity . and although that that knowledge consists nowhere but only in the word of god , viz. in the old and new testament ; and may from it itself be gotten and obtained ; yet nevertheless , i will declare to such an one as seeks there-after , ( 2 tim. 3. and whereas thou from thy childhood , &c. ) that he must herein use the highest diligence ; for whosoever doth at the beginning err in that knowledge , or miss the right subject , then is all the following labour that he bestows thereon , vain , and fruitless . therefore all [ those that seek after it ] ought rightly to prove [ or try ] themselves , and here rightly to learn in the separation [ as it were ] of the word , the true golden apprehension [ thereof ] and well and rightly to open the eyes ( viz. of the mind and soul ) and accutely [ or diligently ] to behold and know it by the internal light , 1 john 5. the which god at the beginning enkindled in nature , and in our heart . now he that endeavours to obtain that by the externality and corporality only ( in a literal way ) without the internal eye and divine light , such an one may as soone take saul for paul , and thencefrom choose and draw in ( as it were ) to himself an erroneous way and sinister understanding instead of what is right : for even as in this terrene stone , according to the description thereof , [ it so happens that ] t is hidden from many thousands of men : so also doth it daily appear ( the more is the pitty and grief ) in the knowledge of this celestial stone , [ it being hidden ] to the greatest part [ of mankind ] : the which is not to be imputed to the word or letter ( for as for that , it is well and firmly founded ) but much rather to the eye that is false in man , 't is to be imputed only and solely to that ; even as also christ himself in luke 11. and 1 cor. 3. saith , the eye is the light of the body , but if thine eye be evil , then also thy whole body is obscure and dark , and the light in thee is made darkness . likewise in chap. 17. he saith , behold , the kingdom of god is within you . by which t is evidently apparent that the knowledge of the light in man must first of all [ arise ] from within ; and not be brought in from without ; the which also the holy scripture doth in many places bear testimony unto . the which external object , ( as we may so speak ) or letter , was written for our weakness sake , by the internal light of grace implanted in , and granted unto us by god only for a testimony [ or witness ] mat. 24. even as also the orall [ or uttered ] received [ or apprehended ] word , is to be accounted and esteemed as a stirring up , and as a mediate help and promotion thereunto . for example , suppose that there is a white and a black table set before thee , and it be demanded of thee , which of those is white , and which black ? thou would hardly resolve my question thus propounded to thee , from the bare and mute objects of the said tables , if thou hadst not the knowledge of those two divers colours in thee afore , ( john 2. but this i have written unto you concerning those that seduce you ) for the knowledge thereof doth not arise from those tables , which are dumb and dead , but ariseth from thy innate [ understanding ] and daily exercised knowledge . the objects do indeed ( as we have said afore ) move [ or quicken ] the senses , & set ( as 't were ) an edge to knowledge , but do not at all bestow the knowledge ; for as for that , it must arise from within ; from a knowledge and discerning understanding of those colours : so likewise if any do desire from thee a material , external fire , or a light , [ or kindling ] out of a pyrite [ or fire-stone ] wherein the fire or the light is hidden ; then t is expedient to make it manifest , and extract ( as 't were ) out of the stone , that same occult and secret fire , and not to bring it into the stone ; the which is to be done by a steel ( as appertaining hereunto ) and by it the occult fire in the stone must be excited [ or stirred up ] the which fire must ( notwithstanding ) be received by a well prepared sutable firing or fewel , and so blown up , unless you 'l intend to have it vanish and be extinguished . the which being so done , you shal have a right shining brightsom fire , and as long as you preserve and cherish it , you may do therewith what you please , according to your desire . even so likewise after the same manner is it with that divine celestial hidden light in man ; the which ( as we have said before ) doth not come into a man from without , but rather proceeds from within , outwards : now this may ( at the beginning ) be made bright by a true faith in god , and then furthermore by mediums , as reading , hearing , preaching , and also afterwards by the holy spirit which christ hath restored unto us , and hath promised to give us , ( john 14. no man comes unto the father but by me ) [ this may i say ] be enkindled in the obscure and darkish , but yet glowing heart , [ which is ] as 't were a prepared fire , and be again rightly breathed on and made shining ; for in such an heart god will afterwards operate and work ; in such an ones heart as believes , and in that one light to which none can attain , doth he desire to have his abode . and although no man ever saw god with his external bodily eyes , nor indeed can see him , yet nevertheless may he be seen , discerned and known by the internal eyes of the heart . moreover , although that that clear light hath sent forth its brightness into the whole world , and doth as yet daily enlighten all men without any difference , yet ( for all that ) the world , because of its corrupt and depraved nature [ cannot , or ] will not rightly see it , much less know it : and therefore also are there so many erroneous waies , and dangerous opinions vented thereabouts . the which is ( in this thing ) to be well considered of , heeded and observed , viz. that god hath not in vain , and casually placed two eyes and as many ears in the top part of the body ; for he would thereby hint unto us , viz. that t is expedient for a man to learn and give good heed unto a twofold sight and hearing , viz. internal and external ; and by the internal to judge of spiritual things , and the external is to perform its part , 1 cor. 2. the which distinction also in the word of the spirit and of the letter , is to be most diligently observed ; for the sake whereof even i also am willing here ( by way of admonition ) briefly to discover , and in a few words only , to the more simple [ sort ] whereby they may the better be informed , and attain to the better and more commodious [ or profitable ] knowledge of the triune stone , in which the very top of the thing lies . now even as the matter of the terrene philosophical stone is of no value or esteem with the world , but is rather wholly rejected ( as it were ) even so likewise , christ the eternal word of the father , the most noble and celestial , proved , triune stone is dis-esteemed by the greater part of men in this world , and is ( as 't were ) cast out of our sight , and indeed ( to speak the truth ) there 's almost nothing more unworthy , more vile and abject , then the saving word ( of god ) it self ; and therefore in 1 cor. 3. it is accounted , especially by the wise ones of this world , for foolishness ; nay it is not only so disesteemed and slighted , but also condemned as heretical , and cast forth to banishment ; the which to hear ( it being so great a blasphemy ) is to a godly heart , the highest grief . but however , be it as it will , t is behoveful that the right believers be thereby tryed , and that consequently the afore-mentioned testimonies be yet rightly fulfilled , the which also john in his first chapter testifies saying , it ( viz. the word ) was in the world , and the world knew it not ; likewise , he came unto his own propriety , and yet was not received by his own . even as also the corporal and terrene water-stone of the wise men , ( whose vertue and efficacy is unsearchable ) is ( in reference to its matter ) called by the philosophers by sundry names . so likewise that deity and that only light , ( whose vertue and omnipotency is ( in like manner ) unsearchable ) hath many various titles and names in the holy scripture , the chiefest of which we shall here orderly reckon up , on both hands : the stone of the philosophers is called the most antient , the hidden or unknown , the natural , incomprehensible , celestial , blessed , consecrated stone of the wise men ; t is also called true , without lyes , the certainest of things most certain , the secret of all secrets ; a divine vertue and efficacy , hidden from fools , the highest and the lowest that can be seen under heaven ; the wonderful conclusion , or knitter up of all philosophick works ; t is likewise called a fit and perfect agreement of all the elements ; an incorruptible body , that can be touched by no element . 't is moreover called a q. e. a double or twofold , and vivifying ☿ , which hath in it self a celestial spirit , the healing of all the sick and imperfect mettals , the eternal light , the highest medicine for all diseases , the noble phoenix , the highest and most noble treasure , or choicest good of nature , the universal triune stone , which is ( by nature ) conjoyned of three , and yet nevertheless is but onely one ; yea t is generated and [ ingendred or ] effected out of one , two , three , four and five : likewise 't is called , the catholick magnesia , or sperm of the world ; and by many other such names and titles as are to be found amongst the philosophers , all which titles may not unfitly be reckoned up and comprehended in the highest and most perfect number , viz. a thousand . even as therefore now this terrene philosophical stone , i say , hath ( as in reference to its matter ) many and divers , yea almost a thousand titles ( as we have said ) and is therefore now and then called wonderful ; even so likewise these and such like other afore-mentioned titles and names , may be much rather , and that also in the highest degree said or published of god the omnipotent good ; for verily god , yea the word of god , his eternal son , is the right , eternal , precious , and tryed corner-fundamental-stone , which the builders rejected and banisht , isaiah 28. psalm 118. mat. 21. acts 4. rom. 9. 1 pet. 2. he is the true , the antient , yea the most antient , who was before the foundations of the world were laid ; yea even from eternity , isaiah 45. daniel 7. esay 43. psalm 90. he is the right , the hidden , and unknown god , supernatural , incomprehensible , celestial , blessed and most praise-worthy , mark 16. the alone saviour , and consequently the god of all gods , deut. 10. he is certain and true , and cannot lye ; numb . 23. rom. 3. yea the most certain of all , and doth even what pleaseth him , and is the alone potentate , genes . 17. ephes. 3. he is the most secret [ or unknown ] and eternal , in whom all the treasures , and mysteries of wisdom lie hidden , rom. 16. col. 2. the alone divine vertue and omnipotency , which is hid from , and unknown unto fools , or the wise ones of this world . he is the right , the alone , and perfect agreement of all the elements , from whom and by whom all things proceed , and in whom all things are , rom. 11. james 1 viz. of an incorruptible essence , which no element can dissolve or separate , psalm 16. acts 2. 13. likewise , he is the q. es. yea the essence of all essences , and yet notwithstanding is properly no essence ; he is the true and right duplicate mercurie , or the gyant [ and champion ] of a twofold substance , matth. 26. even as t is sung ( of him ) in the hymn or song , viz. by nature a god , a man , a worthy , &c. who hath in himself a celestial spirit , who [ also ] vivifies all things , yea , is the life it self , wisd. 7. esai . 42. joh. 14. he is the alone only perfect saviour of all the imperfect bodies and men ; the true , heavenly physitian of the soul , the eternal light that enlightens all men , isa. 60. john 1. the highest medicine for all diseases , the right spiritual panacaea , wisd. 16. the noble phoenix , that doth again refresh and quicken with his own blood , his own chickens , as are wounded and slain by that old serpent the devil ; yea he is the choicest treasure , or highest good in heaven and earth , psalm 83. wisdom 7. the triune universal essence , which is called jehovah , deut. 6. and [ is ] of one [ viz. ] the divine essence , then of two , god and man ; [ then moreover ] of three , viz. persons ; [ also ] of four , viz. three persons and one divine essence . so likewise of five , viz. three persons and two essences , viz. divine , and withall humane . besides , god is the right catholick magnesia , or universal sperm of the world , john 1. of whom , and by whom , and in whom , all , both celestial , and terrestrial creatures have their essence , motion and original , gen. 1. iohn 1. acts 17. rom. 11. heb. 1. and briefly , he is the alpha and omega , the beginning and the ending , saith the lord , who is , who was , who is to come , the almighty , rev. 1. but now , even as ( in the afore-mentioned philosophical work ) it is not sufficient to know the matter only , and to receive [ or acknowledge ] it for a triune essence , and to learn the quality and property thereof ; but t is ( moreover ) necessary , that you know how to obtain it , and how to be made a partaker of the benefit thereof ; the which cannot be done by any other means , then as we have said above , [ viz. ] those three things are to be first dissolved and putrified , whereby its darkish shadow , and hairy rough essence , ( wherewith it was at first shadowed over , and was consequently beheld [ and visible ] in a deformed and inhumane [ or ungentle ] shape ) may be again taken off ; then also , even as by a further sublimation , its heart and internal soul that lies hid therein , is to be again drawn out of it , by the universal , pleasant , and fire-like-shining sea-water , and reduced into a certain corporal essentiality : even so , and ( indeed ) much less able are we to know that triune divine essence , which is called jehovah , unless it be first of all ( in relation to us ) even as it were dissolved and putrified , and the veil of moses , and the wrathful visage or shape ( the which shape is naturally to us all an impediment or hinderance , and a terrour ) be took away therefrom , and that the heart and inward soul , which lies hid therein , ( that is his son , who is the lord christ ) be , by the help and assistance of the holy spirit ( the which doth likewise purifie our hearts like to clear , pure water , ezek. 36. esai . 44. yea doth also ( like to the divine fire enlighten us ) jerem. 23. mat. 3. and doth fill us with a sweet and pleasant comfort , iohn 16. ephes. 4. ) produced thereout of , and learned , and be furthermore converted or turned into an humane god , or god-man . but now , even as in the philosophick work , the matter being dissolved into its three parts or principles , must be congealed with its own proper salt , and reduced into one only essence ; the which is afterwards called the salt of wisdom ; so likewise , [ is it with ] god , and his heart , that is , the son must be united to the father by their proper salt ; the which [ salt ] is in like manner , essentially implanted in god , and must necessarily be believed and acknowledged for one god , and not be accounted as two , or three gods and essences . if therefore thou hast by this means known god by his son ; and as it were separated them ; and hast again ( notwithstanding ) coupled and conjoyned them by the spirit of divine wisdom , and the bond of charity [ or agreement ] then behold , the invisible and unknown god , isa. 45. is made visible , knowable and intelligible ; who doth no more appear then as afore , so wrathful and so displeased , but appears after a most courteous , gentle and most friendly way and manner , — and doth then suffer himself to be felt , beheld and seen by thee ; whereas formerly , god , ( afore that his son christ was formed and fashioned in us , gal. 4. ) was much rather a terrible god , deut. 7. 18. yea a consuming fire , and is so called : but yet notwithstanding the knowledge of that divine triune essence , is not as yet sufficiently , and fortunately or blessedly enough used or conceived of , except thou makest a further progress in the knowledge of him ( especially of his heart ) and so growest more and more on ; for even as the abovesaid , and hitherto prepared subject in the philosophical work , is ( without further preparation ) rather hurtful then profitable to thee in medicine for the body ; even so also is christ , 1 john 4. whom unless thou knowest better and more perfect , he is but very little as yet conduceable [ or availeable ] for a spiritual medicine for thy soul , but will much rather turn to thy condemnation ; and therefore also if thou wouldst be made a partaker of him ; and of those celestial gifts and treasures , and enjoy them prosperously , then is it necessary that thou proceedest on farther in the personal knowledge of him , and not set him before thee , and conceive of him as pure-meer-god ; but well to observe that fulness of time appointed by god , gal. 4. wherein he received his additional , that is , god and man together , yea he was made the son of man. for even as in the philosophick work , it is again said , that if you would bring your work to its effectual power , and make your tincture to perfect the other simple mettals , then 't is expedient that you put to your first matter , and unite therewith a certain other metallick highly dignified body , & of near affinity to the aforesaid prima materia , and such as is most acceptable and grateful thereunto ; and you must reduce them into one body . even so is it here in the theological work of the divine nature of the son of god , ( if we should well enjoy it , and be made partakers thereof ) 't was behoovful that ( as it were ) another mettalline body , ( that is , flesh and blood , the humanity or the humane nature , which also is ( amongst all the highest dignified creatures of god in the earth ) the one , that is nearest akin , is also the most acceptable , and the most grateful , and besides , is created after his nature ) adjoyned and united it self therewith , and consequently , 't was fitting that both were reduced and united into a certain undissolvable body . but , ( even as t is chiefly to be noted and observed in the aforementioned philosophical work , as we then informed you , that , ) even as this common , or vulgar body of gold , is not in the least agreeable or convenient for that work , but because of its imperfection , and many other various defects that it is subject unto , is unprofitable , and is to be accounted of as a dead thing , and that likewise for that same reason there must be produced such [ a body ] as is clear and pure , and without mixture , and such as was never falsified by any deceit , but is free from all impurity , and without defect , and what was never as yet debilitated in its eternal sulphur ; even so , much less can there be , or ought there to be any universal humane nature ( such as is conceived in sin , polluted with original transgression , and is daily falsified and defiled with real sins , and preternatural infirmities , under which all men do generally lie ) accepted [ of ] imputed [ to ] and incorporated [ with ] the divine essence of the son of god , but only the unmixed , pure , and perfect humanity , void of all sin : for if the earthly adam , who was but a creature only , was ( afore the fall ) without sin , and was an holy and perfect man ; how much more then is that celestial adam , which the only begotten son of god hath in himself ? and therefore the celestial , eternal , fundamental and corner-stone jesus christ , ( according to the description of the philosophick ) is , and ever will be , according to both his natures , of a most highly admirable birth and rise , and consequently of an unsearchable nature and property . according [ or in relation ] to his divinity [ he was ] from eternity , of the alone divine essence of his celestial and eternal father , true god , yea the son of god , whose out-going ( as the scripture testifies thereof ) was from the beginning and eternal ( mich. 5. psal. 2. mat. 16. col. 1. ) but as in reference to his humanity , he was born in the fulness of time , without sin and fault , isa. 53. john 8. according as the scripture testifies , a true and a perfect man ; with a body and also a soul , mat. 26. so that now he is of an indissolvable , personal , and god-man essence , that is , a true god , and true man , in one only person , indissoluble to all eternity , and must and ought to be so acknowledged and worshipped as god omnipotent . but yet notwithstanding , it could be wished that the eyes of the greater part of the imaginary learned men were better opend , and their dark spectacles , and their sophistical vizards that hang before them were removed , and that at length they might yet once recover their lost sight , luke 10. but especially , all the aristotelians , and the sophisticate , blind-sighted , purblind [ as 't were ] in divine works , amongst whom there have been so many various and divers disputations even to this very day , in divine things , too too unchristianlike ; nor is there any end at all of the manifold distinctions , divisions and permixtions , concerning the highly venerable article of the union of natures , and community [ as 't were ] of idioms in christ , so well founded in the holy scriptures , 2 tim. 3. but now , if they will not believe god or his divine word , they may yet notwithstanding by the conjunction made of the said chymicall work ( as afore-mentioned ) and by the unition of the two waters , viz. of ☿ and ☉ , know the essence , and be able to feel him ( as it were ) with their fingers . but alas ! the highest scholastick art of their ethnick [ or heathenish ] philosophy , so little or meanly founded in the holy scripture or in christian theologie , and their fundamentals and aristotelian precepts of no value or moment , about substance and accidents , and many other more [ devices ] do not at all lead them to the attainment thereof , little considering that tertullian , that old man , hath not in vain written , that these philosophers are the patriarchs or chief fathers of the hereticks ; but we conceive it no waies worth our while to discourse more largely of this thing . and moreover , even as ( in the philosophick work ) that said composition , the two essences being conjoyned now together , must be placed over the fire , and be putrified , ground or broken , and be well boiled , in which putrefaction and boyling there do ( until it be rendred more then perfect ) in the mean while , manifold and various acts or scenes fall in between , and divers colours do shew themselves , about which you may find more written in the description of the terrene work : even so , this god-man and man-god person jesus christ , so appointed by god , his heavenly father , in this world , was cast into the firie furnace of tribulation , and was therein well boyled ( as 't were ) that is , he was encompassed with various troubles , reproaches , the cross and tribulation , and was changed and transmuted ( as 't were ) into various shapes , that is , he suffered hunger , mat. 4. then presently upon his receiving of baptism , and after his devoting himself to the ministry of the preaching the holy divine word , he was by the impulse of the holy spirit in the desart , and there tempted by satan ; and must there necessarily undergo with him a triple combate , for a testimony and witness to all bought and purchased christians , as having entred upon christianity , and professing the faith of christ , are tempted by the devil , and are by various temptations again sollicited and enticed to a falling off from christ. likewise , he was wearie in john 4. also he cryed and wept lamentably , luke 19. 41. also he trembled , [ and was sore amazed ] mark 14. he combated with death , and sweated a sweat of blood , was likewise taken and was bound , mat. 26. was smitten on the face by the high priests servant , was mocked , derided , spit on , whipt , crowned [ with thorns ] condemned to death ; and then fastned to the cross ( which himself carried , joh. 19. ) betwixt two thieves , had gall and vinegar given him to drink , psalm 69. and cryed out with a loud voice , and commended his spirit into the hands of god his father , expired it , and at last dyed on the cross ; and many other afflictions and tribulations did he necessarily undergo in his life and at his death , of which you may read more at large in the holy evangelists . and even as the philosophers write , viz. that that boiling and putrefaction in the afore-mentioned terrene work is usually made and perfected within fourtie daies : so are there described and laid down to us in the holy scripture [ a description of ] many and divers miracles that god hath done , by that afore-mentioned number : as for instance , that of the people of israel's , when they aboad in the desart for fourty whole years , and had the tryal of a very hard exile , psal. 59. deut. 8. likewise moses his being in mount sinai , exod. 34. also elias in his flight , because of ahab , 1 kings 19. so christ in the desart fasted forty daies and as many nights : likewise also he preached on the earth for fourty moneths , and performed miracles : he lay forty [ hours ] in the sepulchre ; and fourtie daies ( between his resurrection from the dead , and his ascention into heaven ) did he walk about and visit his disciples , and shewed himself alive unto them , acts 1. likewise , the city of hierusalem was destroyed by the romans and razed to the ground , the fortieth year after the ascention of our lord. but you must here principally note , that the philosophers call that putrefaction , because of its black colour , ( cantic . 1. i am black . ) the head of the crow ; even so christ himself , ( isa. 53. he had no form , nor , &c. ) was wholly deformed as to his form [ and beauty ] the most vile of all , full of griefs and sorrows , and also was despised , in so much that we even hid our faces because of him , and esteemed him as a thing of nought . moreover himself doth likewise in psalm 22. complain of that thing , viz. he was a worm and no man , the mocking stock of men , and contempt of the people . in like manner also , this may not unfitly be compared with christ. viz. as that putrified body of sol doth lie for a season like to ashes in the bottom of the glass , and dead without any efficacy , until by [ the addition of ] a stronger heat , its soul doth again let down it self drop by drop , and by little and little , and doth again imbibe the sick and as it were dead body , doth moisten it , give it to drink , and preserve it from a total destruction ; even so happened it to christ , when he was in the mount of olives , and upon the cross , and was roasted ( as it were ) by the fire of the divine wrath , mat. 26. 27. he complained that he was wholly forsaken by his heavenly father , and yet nevertheless was he alwaies refreshed and strengthened , mark 4. luke 22. and imbued ( as 't were ) and moistened and imbibed with the divine nectar ; even as 't is wont to be in the terrene body by a daily ( airing for , and refreshment ) yea also , when in his most holy passion , and mediating death , his power and strength , together with his spirit , was wholly withdrawn from him , and he plainly [ or truly ] arrived [ or came ] to the lower and deepest parts of the earth , acts 1. ephes. 1. 1 peter 3. he was ( notwithstanding ) even yet conserved , refreshed , and again lifted [ or raised ] up , by the vertue and power of the eternal deity , and thereby vivified and glorified , rom. 14. and here 't was that his soul and spirit did first of all procure [ or bring to pass ] a perfect , true , and indissolvable union with his dead body in the sepulchre , and by a most joyful and victorious resurrection and ascention to the heavens , was it exalted through our lord jesus christ , to the right hand of his father ; mat. 28. mark 16. with the which [ body ] he doth now , by the efficacy and vertue of the holy spirit ( as being a true god and man , in equal power and glory ) rule and bear command over all things , psal. 8. and by his most efficacious word preserves and sustains all things , heb. 1. yea he vivifies all things , acts 17. the which wonderful union , and also that divine exaltation cannot be well seen , and much less considered of by angels and men in heaven and on earth ; yea and under the earth , phil. 2. 1 pet. 1. without fear and trembling ; whose efficacy , power , and rosey-coloured tincture is able to transmute us imperfect men and sinners , even now , in body and soul , to tinge , and more then perfectly to cure and heal us , concerning which we shall speak more anon . having now therefore , briefly and plainly disclosed to you , how viz. the celestial , fundamental corner-stone jesus christ may be compared with the terrene philosophical stone of the wise men , the matter and preparation whereof is ( as we have heard ) a notable type and lively counterpoise ( as 't were ) [ and resemblance ] of the divine assumption of humane flesh in christ : we therefore likewise judge it necessary , that we also behold and learn his efficacy , virtue , and tincture , as also his fermentation and multiplication in us men , who are destitute of efficacy and virtue , and are as it were imperfect mettals . and albeit , that god created man , at the beginning , above all his other creatures , and made him a most noble and most perfect creature , yea he made him after his own image , and breathed into him a living spirit and an immortal soul ; yet nevertheless , after his fall , was he transmuted into a deformed , contrary and pernicions [ or mortal ] shape [ and form . ] but now , to restore again such a most noble creature to his former brightness [ or lustre ] and perfection , the omnipotent god did , out of his meer mercy , ordain such a medium , as his [ viz. mans ] restitution might be brought to pass by after the manner following , viz. as we have afore said , that the more then perfect stone , or tincture after this its perfection , is to be ( in the first place ) yet further fermented , augmented or multiplyed , if at leastwise you would obtain its manifold profit , and have its efficacy and operation beneficial ; even so , also , christ , that heavenly blessed stone , must ( according to his god-man perfection ) be yet moreover also further fermented and multiplyed ( as 't were ) with us , as with his members ; that is , we must be purifyed and united with him , by his own saving ticture of a rosey colour , and be prepared and conformed to a pure , unfermented and celestial body : for ( as paul testifies in rom. 8. ) he is the first begotten among many brethren , yea the first begotten before all other creatures whatsoever , coloss. 1. by whom all things in heaven and earth are created and reconciled with god : for if we who are naturally impure , mortal and imperfect , would be again , made pure , new-born or regenerate , immortal and perfect , then verily , that cannot be done by any other medium ( hebr. 13. ) then by that celestial fundamental corner stone only , jesus christ , who is alone holy , yea the most holy , dan. 9. the new-born , raised up and glorifyed heavenly king , who both is and eternally remains god and man in one person . likewise , even as the stone of the philosophers , and chymical king , doth ( by its tincture ) bestow this benefit ; and doth also comprehend in it self ( by its perfected process ) this efficacy and virtue , as to be capable of transmuting and tinging the other imperfect simple and disesteemed mettals into pure gold ; so also , yea ▪ and much more rather doth that heavenly king , that fundamental corner stone jesus christ , only and alone purify us , by his blessed tincture , that is , by his blood of a rosey colour , and cleanse us sinners and imperfect men from our innate adamical defilements and dregs , yea he doth more then perfectly cure and heal us , 1 john. 1. and as the scripture speaking thereof doth testify , that there is no other salvation nor medium either in the heaven or the earth , whereby we may obtain everlasting blessedness and perfection , but only the name of jesus , acts 4. for , albeit that the blind and mad world hath ( by the cozenage and deceit of satan ) sought after many and various mediums and wayes of obtaining everlasting happiness and perfection , and have earnestly busied themselves thereabout ; yet notwithstanding christ jesus is the only and alone saviour and mediatour , in whom , and by whom , we are justifyed , and blessed before god , and are again purified from the spiritual leprosy of sin ; even like unto the one only terrene saviour and chymical king by whom all the imperfect mettals do purchase and obtain their perfection ; and moreover by it are cured all diseases , but especially the incureable and corporal leprosy : so therefore all the other mediums , and those arts that are studyed and contrived by men themselves , viz. such as the jews , turks , heathens , and other hereticks have published , and are as yet defended [ and maintained ] as necessary mediums , are ( to speak properly thereof ) much rather void of spirit , are false and sophisticate alchimy ( col. 2. beware least any one , &c. ) by which we men are not purifyed , but are hindred , are not vivifyed [ or enlivened ] but weakned , yea are ( at length ) wholy mortifyed ; like to the falsely so called alchimy , which hath found out many and diverse tinctures and colours , by which men are not only deceived , but likewise , as ( too toomuch misery it is ) daily experience doth more then enough testify , they are oftentimes cast into the peril and danger of their goods and corporal life . but now , if we men would be again purifyed from our impure filths and feces , viz. from that adamical original sin , wherewith the whole nature of man was at the beginning corrupted , as if it were with some destructive poyson inspired [ or breathed ] into our first parents by the devil , and in which we are all conceived and born , psal. 51. job 15. and would be again made perfect and happy , john 3. then it must be done by a new regeneration of the holy spirit ; yea by water and the spirit ( even like as the chymical king also is regenerated by water and the spirit , and doth [ thereby ] obtain its perfection ) in which new and spiritual regeneration , ( 1 pet. 3. ) the which is accomplished from above , in the holy baptisme by the water and the spirit , must we be washed and purifyed by the blood of christ and so be made one body with him ; and cloath our selves with him as 't were with a garment , as paul saith , in col. 3. and ephes. 5. for even as the philosophers stone doth aftetwards unite it self by its tincture with the other mettals , and is together with them reduced into a perfect and indissoluble body ; so also christ ( as being the head of us all , 1 cor. 4. doth even unite himself with his members by his rosey coloured tincture , and reduceth and perfects it into a perfect body and building , rom. 12. 1 cor. 12. ephes. 5. which is created according to god in ( joh. 3. ) right and true justice and holiness , eph. 4. and verily , that regeneration of man which is performed by the holy spirit in holy baptism , is properly no other thing than a certain inward spiritual renewing of fallen man with god and christ , 1 cor. 12. in so much that whereas afore we were carnal in relation to the birth made by our father and mother , and were by nature enemies to god , and sons of wrath , ( rom. 2. ) eph. 2. we are now by means of the second and spiritual birth in holy baptism , made friends and sons , yea heirs of god , and coheirs with christ , heb. 3. for , for this reason christ also dyed , and rose and revived , rom. 14. that by this his process , that is , by his passion , death , resurrection , and ascension , we might have an entrance into an holy place [ or house ] not made with hands , and that he might prepare for us the way to an everlasting country . and therefore also is it necessary , that we likewise as his brethren and sisters , ( math. 12. ephes. 5. and psal. 22. ) do follow him in sufferings , math. 8. and grow up and increase in an acceptable humility , luke 12. and in other virtues ; and moreover , that we be altother conformable [ and suitable ] to [ or for ] his body ; that so at last , even we also who have followed him here in the regeneration , and are dead and mortifyed in him , may likewise live with him and enter into his glory . the which spiritual exhortation and christian imitation of our celestial king his life and deeds , comes not from our worth , merit , or proper and peculiar pleasure ( for the natural man is , together with all his faculties , blind , deaf , and dead in spiritual things ) but meerly and only ( 1 jo. 5. ) by the efficacy and operation of the holy spirit , which is effectual and powerful in us , by the blessed washing or bath of regeneration and baptism ; after the same sort is it with minerals and mettals , which being in themselves dead , ( hebr. 10. ) and rusty as it were , and cannot possibly purify or amend themselves , are even by the help of the spagyrical spirit purified , renewed , dissolved and perfected . if therefore now we are again ( as we have heard ) regenerated by the water and the spirit , ( 2 cor. 5. ) that is , by the blessed baptism , and by the red fountain or stream tincted by christ , and incorporated with the lord christ , our heavenly king , ( 1 cor. 3. ) and are washed with his blood from our hereditary sins , and are purified , and are made partakers of the first fruits of his holy spirit , then is it expedient , that we be fed and that we drink at the beginning , a little and a little , ( according to the saying of st. peter , with pure and wholsome milk , like new born [ babes ] yea like infants in christ , until at length we becoming like living ( apoc. 1. ) and ripe stones , are built up to a spiritual house and high priest-hood , and made fitting to offer up spiritual sacrifices , such as are well pleasing and acceptable to god through jesus christ ; for verily , a christian man regenerated by the water and the spirit , doth not comprehend all at once , nor is able to apprehend all , but 't is needful that he grow up and increase day by day , and by little and little in the knowledg of god and christ. for even as in the philosophers work 't is to be seen , how that at the conjunction of the two [ matters ] of the wise men , ( cant. 3. it was but a little that i passed from them , &c. ) viz. of the terrene gold , and of the watery matter prepared as it were after a celestial manner , when ( at the beginning ) they are put in a certain dissolving dish , or vessel , and reduced into as it were a dry liquour , and ana ; all is not put to the composition together , and at one time , but one part is added after another , and that by little and little , and at certain diverse times ; even so , yea and much more rather ought this to be done in the theological work ; for assoon as the conjunction and spiritual union is made of man with christ in baptism , and that we are so reduced ( as we said afore ) into one body with him , so soon also [ or , then ] must such a man learn the christian faith by little and little , and comprehend one article after another , until at length he be altogether confirmed in them , and attain to a perfect knowledge . therefore also the christian faith ( phil. 3. ) is ( like as is done with the terrene watery prepared matter , of which we have made mention in its proper place ) divided in twelve particles , or short articles , according to the number of the 12. apostles , and further is then again distributed into 3. principal articles , as 1. concerning our creation . 2. our redemption . 3. our sanctification , the which 't is expedient that a man propose to himself to learn one after the other . but yet it must be done by little and little , and at divers [ distinct ] times , [ and seasons ] least he should be burdened more then is fit , and be ( as it were ) wholy overwhelmed with his learning of them , by which he mought haply be a loather thereof , and be plainly alienated from the faith . to prevent which , even the third article concerning our sanctification may be divided into 7. diverse members or particles ; ( [ see ] in the communication of [ the book of ] the infallible epilogue or conclusion , amen , ) and may be prest upon men to learn at seven distinct times ( according to the information given in the terrene work ; the which being done , and the faith being thus fully comprehended from part to part , then the chiefest and most necessary thing is , that a man doth most diligently preserve in himself that knowledge of the faith that he hath so comprehended by the grace of god , and most cautiously beware that he neither falsify it or lose it . and , even as ( as we have before told you ) in the said philosophical work you are to take for that fermentation and multiplication of the only terrene king or meer and pure tincture , three singular parts or particles of the best pure , yea the most purified gold , purged by ♁ , not because of any defect in the stone , or imperfection of its tincture , but because of the impotency and weakness of the mettals themselves ; and ( that you may the better understand my intention ) [ know ] that although the tincture or stone be perfectly prepared in it self ; yet nevertheless , the gross and imperfect mettals cannot ( by reason of their natural infirmity and weakness ) draw to themselves and apprehend that ( as i may so say ) angelical perfection and subtility of the stone or tincture unto it self , except a commodious and requisite [ medium ] be also taken , by the which they will be transmuted the more easily . even as therefore it is and ought to be so done ( i say ) in the chymical work , even so in like manner must there be had a very special care here in our theological work , ( phil. 2. ) of the spiritual renovation and celestial regeneration of man ; for although that our celestial king jesus christ hath perfectly freed us from all impurities , by that plenary obedience of his which he performed to his heavenly father in our stead , and hath made us sons and heirs of god ; yet nevertheless we cannot in all things and wholy comprehend and receive that saving and plainly divine tincture of himself , ( neither his other treasures and great benefits , ) because of our innate infirmity and weakness ( 2 cor. 4. ) nor can we firmly apply it to our selves , [ unless we do thus ] viz. we must ( if we would rightly pertake of him ) come yet a little neerer , and must have added those three saving singular parts , reckoned up and mentioned by god himself , which parts are thereto requisite , and they are chiefly termed ( eph. 2. ) ( 1 ) his holy word , the which is pure , yea purer then gold and silver that hath been seven times tryed in a fornace of earth , psal. 12. and 18. yea , it is to be loved more then thousands of golden wedges . ( 2 ) a saving faith , the which is a singular gift of god ( joh. 6. 2 thess. 3. ) and ariseth by the word of god , rom. 10. and doth also unite the hearts of men , acts 5. and is tryed in the fire of tribulation , gal. 3. ( 3 ) a plain-hearted love to god and ones neighbour , the which likewise is the gift of god , and the fulfilling of the law , rom. 13. yea 't is god himself and so is it called , 1 joh. 4. chap. by which singular [ and principal ] parts , viz. the word faith , and charity , ( eph. 5. ) if they be exercised and made use of after an orderly way and manner , then ( first of all ) the lord christ can rightly operate in us simple and imperfect mettals or men , and make a perfect projection , and have a saving ingress with his divine tincture and heavenly unction ; for without this [ aforesaid medium ] 't will be most difficult for us to lay hold on him , or to be made rightly partakers of his tincture . for presently that terrible and lying false chymist sathan doth there shew himself , and doth daily lay snares and gins for the new and regenerated men and sons of god , ( especially if they accomplish their covenant made with christ in the holy baptism , and do as st. paul bids to be done , viz. to fight a good valiant fight , to keep the faith and a good conscience , ) and endeavour by his faithful [ or trusty ] helpers ( 1 pet. 5. ● ) such as are our flesh subject to sins , ( james 3. ) and the wicked seducing world , to draw and headlongly to thrust them into his dangerous net : and also ( which grief be it spoken ) he doth most oftentimes , by gods permission , ( for in prov. 24. even the just man falleth seven times a day ) bring many a one to a headlong fall . even so he attempted vehemently to insnare and intrap the lord christ our head and captain , and earnestly tempted him presently upon his baptism , and at his entrance upon his holy ministry ; and as he did then , so likewise after the like manne● doth he evidently shew and discover a● all times and seasons his secret fly tricks ▪ subtilties , and deceits against the christian church even to this very day . now first he busied himself to tempt christ by telling him of the great penury [ or want tribulations and various streights he was in , and that he should doubt of the word of god , and of his most merciful and gracious promise , pretending that god was not his friend thus to suffer him to endure hunger so long in the desart ; but now if this temptation doth not wor● with christians , then this enemy sets upon men with anothet temptation , on the other side [ or extream ] and would have them to rely upon god for more then he hath promised them in his word , ( deut ▪ 10. ) for so he endeavoured to perswade even christ himself , viz. that he should cast himself down , ( math. 4. ) from the highest top of the temple ; for god will sufficiently protect [ and defend ] him ▪ but now , if this will not do , he will ye● shamelesly have a third temptation , and this is by promising riches , viz. that for mony and temporal honours sake , he should depart from god from his divine word , and become an idolator , and fall down and worship himself ( viz. sathan ) thus feared he not boldly to wrestle with christ himself and to drive him to a fall . the which also the faithfull god and father in heaven ( job 2. ) doth out of his peculiar counsel and for certain causes , sometimes permit such a thing to be done against his own [ people ] that so they may by this means grow and encrease in faith , hope , patience , in a true and right invocation ( or prayer ) unto god , and may by those rudiments or beginnings , and exercisings of the cross , well prepare to themselves the way to the last conflict [ viz. ] of death , ( which , our old man must necessarily undergo , ) and that they may by this means obtain an eternal victory against that enemy ; the which will come to pass , if they first know all his tricks , and most crafty snares ; and do then valiantly and stoutly accomplish that as by the divine grace meets with and opposeth him . for , whereas we are to fight and strive , not with flesh and blood , but with principalities and powers , as saint paul speaks , viz. with the chiefest of this world , ( who rule in the darkness of this world ) and with the evil spirits under heaven ; therefore we are not in the least able to resist them or their spiritual temptations by our own proper strength and power ; but here we must ( according to the example of christ our saviour and standard-bearer ) lay hold on spiritual weapons ; and with them and the word of god ( as with the sword of the spirit ) ephes. 6. in or by faith , are those our spiritual enemies to be smitten and overcome . and to this purpose , 't will seem necessary for us to do as that christian warriour saint paul the apostle in eph 6. commands to be done ; viz. we must betake our selves to the armoury [ or store-house ] of the holy spirit , and there ( 1 tim. 6. ) take the iron breast-plate of god , and put it on , and our loins must be girt with truth , and we must be clad with the breast-plate of righteousness , and our feet must be shod [ or harnessed ] as ready prepared for the gospel of peace , and le ts take the sword of the spirit , the which ( as we said before ) is the word of god ; but above all things , let us take the shield of faith , by which we shall be able to blot out , and quench all the fiery darts of the devil ; for the faith in jesus christ is a most firm buckler , the which the devil can never perforate , nor possibly wound the heart through it . moreover , whereas the regiment of the fire also in the philosophick work is to be heeded with the greatest diligence , and must necessarily be administred and attended on ( in the coction [ or digestion ] of the matter ) without ceasing ; and even as we have afore briefly mentioned the philosophical fire ( by which the whole business is chiefly to be perfected ) v●z . what it properly is , and how called , viz. an essential , a preternatural , and a divine fire , that lies hid in the compound , and unto which must be afforded [ or administred ] an help and stirring up with the terrene material fire , ( 1 tim. 1. ) even so likewise , is the pure word of god , or ( which is the same ) the spirit of god ; ( which is also compared with a fire , jerem. 23. and is so called ) hidden in us men , forasmuch as it was indeed implanted in us by nature , but by the corruption thereof , was again blotted out and made dark , ( phil. 3. ) and therefore must there be an helping and succour exhibited after such a manner by ( as 't were ) a certain other external fire , that is , by a continual and daily use and exercise of piety and christian vertues in the time of joy and sadness ; as also by a diligent consideration of the pure divine word , if ( at least ) we would have that internal light of grace that is granted unto us , and the spirit of god to operate and work in us , and not be plainly extinguished , ( eccles. 10. ) and with this aid and assistance must it be continually blown up and incessantly quickned without wearisomness and desistency . as for instance , t is wont thus to be done in earthly things ; for if a workman strongly files iron , ( which in it self is cold ) it will by the continuance of that motion become hot ; so a light or lamp , col. 3. unless it be continually nourished with supply of oyl , 't will at length fail and be extinguished : even thus it is with man as to his internal fire ; except it be daily , and without wearisomness and tediousness exercised ( as we said above ) it doth by little and little decrease , until at length he be deprived wholly thereof : upon which account , the word of god ( as we have often informed you , and as an important necessity requires it ) is to be diligently heard , well considered of , and to be exercised without ceasing . and what we have here spoken as to hearing thereof , the which is not to be done only with the external and beastlike eyes , but with the internal eyes of the mind , ( 1 tim 1. ) the same is to be understood of the sight after the same manner . but that you may the better understand my meaning , know , that i speak of the right and pure word of god , and not of those humane glosses or expositions of either the antients or modern , nor of the pharisaical ferment and leaven of the scribes , ( rom. 16. ) which ( with grief be it spoken ) is now adaies preferred before the divine word ; or at leastwise , ( though it be but as it were mouse-dung mixed with pepper ) is earnestly prest upon men to be heard and accounted of as the preaching of the word of god. but i mean no such thing in the least ; those kinds of trifles , and such sermons as fill the ears of men only , i value not a rush ; nor do i here speak of such ; but i speak ( according as we have mentioned it in its proper place ) of the true and clarified word of god , psalm 19. & 119. that passed out of the mouth of god , deut. 8. mat. 4. and is even yet [ to this day ] preached by the holy spirit , 1 cor. 1. the which is not only ( as some do reproachfully and sottishly speak thereof ) a meer empty sound , but is spirit and life , and the saving power of god , ( john 6. ) to all such as believe therein . concerning which hearing , the kingly prophet david doth thus speak ( psal. 64. ) i will hear what the lord will speak in me . out of the which internal and divine hearing the word of god , ( as out of a certain spring or fountain ) a true vivifying faith , which is efficacious by or through charity , ( gal. 5. ) doth take its original ; for as paul saith , rom. 10. faith comes by hearing , and hearing by the word of god , ( 2 pet. 2. ) so therefore , now , if the word of god be pure and clear , then may the hearing be also pure and clear , luke 21. and so consequently that faith , which ( as 't were ) flows out of that hearing , will be pure and uncorrupted , and is effectual by charity , [ and shews it self ] as towards god in an humble obedience to his holy precepts and will , and also in praying , in praising , and in giving of thanks ; and as towards ones neighbour in a well-minded loving exhibition [ or doing ] of divers good works ; insomuch that charity is not the least , but ( as paul saith ) the highest vertue of all others . so likewise christ himself in his long fare-well sermon at his departure , ioh. 13. doth with much dilgence exhort unto that exercise of charity , and left behind at that time this lesson as a fare-well , saying , this is my commaudement that ye love one another , even as i also loved you ; for so shall all men know that ye are my disciples . likewise in 1 iohn 2. he that saith he knows god , and yet doth not keep his commandements , is a lyar , and there is no truth in him ; but he that keepeth his word , in him verily the charity [ or love ] of god is perfect . and besides in 1 iohn 4. god is charity [ or love ] & he that abides therein , abides in god , and god abides in him , col. 1. by all this 't is evident , how that charity is the true bond of perfection , by which we are incorporated into christ himself ; so that he is in us , and we in him , ( 2 iohn 3. ) he in his father , and his father in him ; and this is his will ; the which christ himself doth also testifie in that place aforementioned , where he saith , if any one keepeth my saying , he it is that loves me , and i will love him , and 〈◊〉 will come unto him , and make our abode with him . iohn 5. he saith , if ye shall keep my commandements , ye abide in my love ; concerning the which charity , and how it relates to our neighbour , 't is elegantly described in 1 iohn 4. if any one ( saith iohn ) doth say that he loveth god , and yet hateth his brother , he is a lyar ; for he that loveth not his brother whom he hath seen , how shall he love god whom he hath not seen ? and this command have we from him , that he who loveth god , do love his brother also ; but as to the property of that love , what it is , saint paul expresseth it in the following words , 1 cor. 13. love ( saith he ) is long-suffering and kind , envieth not , vaunteth not it self , neither is it puffed up , nor is it weary of doing good to its neighbour . t is therefore easie to be seen and understood , that [ viz. ] there can be no true and right love [ or charity ] which doth not serve its neighbour with good and charitable works , col. 3. and yet [ indeed ] there are many of [ such as call themselves ] christians that do rashly boast thereof : moreover t is evident that good works as are pleasing unto god , do not precede faith , but is as it is with fruits which follow [ or succeed ] the stock and tree ; the which if it be good , doth also bring forth good fruits ; and for this cause , works do not make faith , but faith makes works good , grateful and acceptable , ierem. 5. upon this account therefore ( the which is the chiefest thing here ) we are justified by faith alone , and obtain life eternal [ thereby . ] if therefore now the regenerate man doth so christianly and piously behave himself ( after the aforesaid manner ) in his life and in all his actions , then also will he not in the least want his fruits . such a man now is like unto the composition in the terrene work ; he is placed by god in the fornace of tribulation , and is so long pressed with straights of all kinds , and with various calamities and troubles , until he becomes dead to the old adam and flesh , eph. 4. and be like a truly new man , which ( according to god ) is created in a right and true justice and holiness , and is again risen up , as saint paul in rom. 6. doth testifie , where he saith , we together with christ are buried in death by baptism ; for even as christ is risen from the dead , so let us also walk in newnesse of life . if this now be done , and that a man doth daily cease to sin , that so by this means sin may bear no more rule over him , then doth the solution of the adjoyned body of gold ( as in the terrene work ) take its original in him , and ( as we have afore said ) the putrefaction , so that he becomes ( as 't were ) wholly dissolved , ground , destroyed , and putrified after a spiritual manner ; the which solution and putrefaction notwithstanding is wont to be sooner done with one then another , but however t is fit that it be done even in this temporal life . that is , such a man is so well digested , boiled and mollified in the fire of tribulation , 1 pet. 4. that he even despairs of all his own power and strength , and seeks for his comfort in the alone grace and mercy of god , 2 cor. 4. in the which fornace of the cross , and continual fire , the man ( like the terrene body of the gold ) obtains the right black head of the crow , that is , he is made altogether deformed , and as to the world , wisdom 5 ( iob 30. ) is only derided and mocked by it ; and that not only forty daies and nights , or years , but oftentimes also for his whole life time , insomuch that he necessarily undergoes many a time more grief of heart then comfort and gladness , and more sadness then joy in this life-time . and here then , by this his spiritual death , his soul is wholly taken out , and is ( as 't were ) carried up on high ; that is , he is as yet with his body on the earth , but with his spirit and soul ( which lives no more now to the world but unto god , nor takes delight in earthly things , but placeth his highest comfort in spiritual things , 2 cor. 4. ) he tends upwards to an eternal life and countrey , and doth so institute and order all his actions , that they are not earthly , but ( as far forth as may be done in this time [ or place ] ) are heavenly ; and now he lives no more according to the flesh , but after the spirit , not in the unfruitful works of darkness , but ( as in the day-light ) in the works that abide the tryal , ( all being done in god. ) the which separation of the body and soul of man is done ( as is said [ afore ] ) in spiritual dying to sin , and not in the corporal dying of the sinful● flesh : for even as it is with the solution of the body and soul in the philosophical● [ or terrene work ] where indeed the body and soul are separated as it were the one from the other , yet nevertheless have a most streight [ or close ] coherency in the glass , and abide conjoynedly , [ or together ] and moreover the soul doth daily refresh the body , and preserve it from final destruction ; and do even to the time appointed by god 2 cor. 5. remain ( as yet ) inseparable even so also the wither'd and as it were dead body in man ( 1 peter 3. ) is not it this its school of [ or exercise with ] the cross , even wholly forsaken by the soul , but is daily ( if the fervency of the tribulation exceeds measure ) moistened by the spirit from above , with the heavenly dew and divine nectar , is imbibed comforted and preserved [ thereby ] th● which [ is a ] celestial refreshment and recreation of the deadened terrene body in men ; for our temporal death ( which is the wages of our sins , rom. 6. is not a right death , but a natural solution of body and soul , and is much rather a kind of a gentle sleep , yea now [ 't is ] truly an indissoluble conjunction ( understand in the godly ) of the spirit of god and of the soul , and so remains . besides , 't is very fitly compared with that wonderful ascending and descending in the terrene work , as to its number , which happly is wont to be done seven times ; for there are to be found six thousand years troubles and tribulations , viz. as long as the world shall endure . in which , such men as are void of all comfort , are at all times , in their crosses , calamities , and diversities of troubles , plentifully erected , comforted and strengthened again by the spirit of god ; and this ( praise and glory be to god [ for it ] ) is even yet daily so done , and likewise will be so long done until the great universal sabbath and day of rest of the seven thousandth year shall take its beginning ; and there , then , that spiritual refreshing or cooling shall in that change or time only cease , and shall obtain its so long-wished for end ; and in the room thereof ( when god shall be all in all , 2 tim. 4. ) shall that eternally abiding joy and rejoycing be begun . but during that digestion and coction of the spiritual dead body in man , there will also after such a like manner , ( as is to be seen in the terrene work ) many divers colours and signs , that is , miseries , and troubles , and tribulations of all kinds ( the chiefest of which is that afore mentioned temptation , which is done and caused by the devil , the world , and our flesh ) shew and represent themselves ; all which do notwithstanding betoken a good beginning , viz. that such a well vexed [ or digested ] man ; will in the end obtain an happy , blessed and wisht-for issue ; whereof the scripture likewise is a witness , in which ( in 2 tim. 3. and acts 4. ) 't is written , viz. that all those as will live happy in christ jesus , must suffer persecution , and that we must necessarily enter into the kingdom of heaven through many tribulations and streights . to which end also , saint anstine saies thus . do not wonder ( my brother ) if ( when thou shalt be made a christian ) a thousand troubles do beset thee round on every side , for christ is the head of our faith , and we are his members , and therefore we must not only follow him , but also imitate his life : now the life of christ was encompassed with all kinds of tribulations and extream want ; be was derided by the scribes and pharisees , and was ( finally ) delivered up to a most shameful death for us miserable sinners : hence maist thou easily conclude , that if god vouchsafe thee such a life , and chastise thee with such a like persecution , he intends to bring thee into the number of his elect ; for we cannot possibly come unto god without those persecutions and tribulations : for such as endeavour to enter into paradise , must necessarily walk through the fire and water , though it be peter , to whom the keyes of heaven are delivered , or , paul a chosen vessel and armour of god ; or , john to whom all the secrets of god are revealed ; for all must necessarily confess , that by various tribulations we must enter into the kingdom of god. thus much saint austin saith . moreover , this likewise is to be well heeded , viz. that the chymical philosophers have stamped or signed antimony with this same character or mark , by [ or through ] which [ ♁ ] ( as we have said in the chymical preparation ) the following fermentation must be done [ or pass ] and that afore it be put to the obtained elixar or chymical king ; or must undergo the sudatory [ or stoving ] bath with the old white [ or grey-headed ] saturn . the which may verily be accounted of as a kind of miracle and mysterie , and is to be so lookt upon ; for even that form or figure is to be found also amongst us christians , and is made use of and set down almost in a like concealment [ or secret hiding ] for there was a mast , [ or piece of straight wood ] with a cross piece at the top , delivered into the hands of our chiefest captain , and emperour of the whole christianity ; and by it is hinted unto us , that he , afore he could arrive to a peaceable and quiet possession , must necessarily be well tryed by the cross , miseries , and other calamities of this world ; and be ( as 't were ) tossed therewith , and be by them exercised and proved ; the typical prefiguration and signification of which , those said philosophers as lived in those antient times , did not ( perhaps ) rashly and casually only signifie by such a sign [ or character ] and that , even in the chymical work , which requires also such a process . all which things may not unfitly be referred to the aforementioned school [ or lesson ] of the cross , and the tribulations and persecutions of christians , ( viz ) that they also , afore they can enter into that everlasting rejoycing and rest , must be constrained to lead and run their race through the burdensom and difficult course of the world , or to undergo the school of conflicts [ or striving ] and the sweating-bath , with the old inimicitious saturn , that is , with the old adam and satan , job 26. now , according to those afore mentioned tribulations and calamities , there are many and divers signs and miracles , and also great changes here and there in the world , that are well to be observed , and diligently considered of and weighed ; for there 's mention made of wars , and rumours of wars , various sects , the plague , and scarcity of corn , all which things are true fore-runners and messengers ( as it were ) of our redemption , and its being very near at hand . briefly , when the universal resurrection of the dead shall be at hand , then ( at first ) those men that have overcome by the blood of the lamb ( for the former new regeneration made in baptism , is the beginning only of this second right , and now , ( first of all ) perfect , and new regeneration in life eternal ) shall quicken and rise up to that new and never fading life , their soul and spirit being again so united with the body , and again reduced into an indissoluble [ or inseparable ] eternally abiding copulation , [ or conjunction ; ] so that we shall be made , by the vertue and efficacy of the omnipotent heavenly king christ ( with whom we shall be by faith , really , truly and efficaciously coupled , above the reason of all men ) glorified with a pure , spiritual and wonderful vertue , strength , agility , and glory , and excellency , yea shall be made transparent , excellent , and more then perfectly happy , isaiah 26. the which wonderful unition of the body , soul and spirit , and likewise its divine glorification , and this exaltation of the elect , may ( as 't is in the terrene work ) be considered of by us in this life , but not without amazement and trembling , much less be seen without much terrour . and therefore , for this cause , even the very angels themselves are ( as 't were ) ravished into admiration , and desire to peep into all these things : where we shall then raign ( with christ our eternal prince of heaven , and with all the angels and ministring spirits ) in eternal joy and glorious majesty ; and bear rule over all things for evermore , gal. 6. and ( that we may at last conclude ) even as in the chymical work philosophical , we added after the beginning a short , but yet necessary correcting of [ or way to amend ] the neglected or corrupted composition ( viz. how it may be commodiously holpen in time ; where we likewise have orderly shewed the whole process , together with the suitable means thereto appertaining ) even so likewise must be here considered in the theological work , and that very diligently , the correction [ or amending ] and the restitution of a miserable spiritual sinner ; as for instance , if haply either one or two [ or the first and second ] defects , do shew themselves in any man , that he falls into sin , by the permission of god , and by the impulsion of the abominable satan , of the wicked world , and of his own flesh ; and should slip , either through pride and arrogancy , the which are innate in us all , ( and may be compared with the dangerous sublimation , or redness , which we have termed the first and second defect in the terrene kingdom ) or else should ( because of his enormious , grievous and corporal sins that he hath committed ) at length despair of the mercy of god , or should ( by reason of the overmuth heat of tribulations ) rise up against god his creator , and impatiently undergo the cross , ( which said two defects have a resemblance with the third and fourth errours ) then must such a miserable and infected man be ( like as t is to be done with the terrene composition , that you put in and spoiled ) be again dissolved ( in the first place ) that is , after the acknowledgement of his excess , he is to be again absolved and purified ( by the solutory [ or dissolving ] key of holy solution as oft as he shall need it ) from his sins and daily defections ; then ( moreover ) must he be necessarily fed , his thirst quenched , be refreshed and comforted ( in the holy supper of the lord , with the pure and heavenly milk , 1 cor. 3. and with the true sweat of the celestial lamb , 1 joh. 5. as ( if 't were ) with blood and water , yea with water and the fountain of life ; and even as it were , with the fat feast of pure wine and marrow , isaiah 25. ( apocal. 19. ) and [ that ] publick [ proffer ] of the fountain of grace , zach. 13. the which ( like to the mercurial water in the chymical work ) is to the unworthy and wicked ones , the highest poyson , until at last ( as 't is with the terrene body [ or work ] ) he arrives to a final congelation and plenary fixation ; that is , to a perfect and abiding perfection of eternal happiness . the which two most wholsom mediums for the curing and healing of a poor miserable sinner , ( viz. the holy absolution , and the holy supper ) the faithfull and omnipotent god hath appointed for the benefit of man ; and hath delivered and committed them to his most beloved church , to be administred and communicated in a time of necessity ; for we are ( there ) by the now spoken of absolution ( or ( as 't is called ) the office of the keyes ) a true repentance going afore , pronounced free and absolved ; or else if we remain impenitent and boldly persevere in our sins , then are we ( by the christian key of cursing and excommunication , which doth likewise appertain to that office ) tyed in our sins , and delivered to satan , for the destruction of the flesh , that the spirit may be saved in the day of the lord , 1 cor. 5. the epilogue or conclusion . thus hast thou , my friend and curteous reader , a brief and simple demonstration and declaration , and ( withall ) an infallible counterpoise , and allegorical comparison of the terrene chymical , and the true celestial stone jesus christ , by whom thou maist attain to a certain happiness and perfection , not only here in this earthly life , but also in the life eternal : now although this comparing might have been more accurately ( perhaps ) and more copiously handled in the afore mentioned theological work , yet you are to know , that i am no professor [ or teacher ] of the scripture , or any aristotelian thelogist [ or divine ] according as the custome of the world is now a dayes ; but that i am a citizen and a private person ; for , as for that knowledge vouchsafed me by god , i obtained it not by study in any of their famous academies , or universities , but in the universal school of nature , ( job 12. ) and out of the great book of miracles ( in which all the god-learned did for many ages past exercise themselves ) did i likewise learn. and therefore i have directed that description of mine , not according to the decked and as 't were , foot and half , or lofty letter [ and expression ] but ( as i said afore ) according to simplicity and plainness . besides , 't is not my office [ or function ] to set down here any more plentiful and larger treatise [ or commentary ] about theological things ; but that which i have done , i did it ( as much as concerns me ) for such as have not as yet made such a large progress ; to them was i willing to prescribe some short delineation , whereby they may make an higher search thereinto . for it seems to be the duty of every lover of the truth , by no means slightly to pass over the wonders of god , nor to wrap them up in a perpetual silence , but to celebrate , amplify and magnify them . moreover i could willingly make a publick confession of my faith , viz. what i think or believe of the articles of the christian religion ; but , alas ! alas ! the case stands thus at present , that many pious christians , psal. 116. are proclaimed for hereticks by the rash judgments of most slanderous lying back-biters , ( unless they sing their song ) and are prosecuted with a bitter hatred , and are suspected of heresy . the which wicked blasphemies of the world , and their rash judgments do not in the least offend any true christian that is reviled with those calumnies ; for verily the devil and his filthy children have alwayes accustomed so to do , and have done the same to christ himself , and to all such as imitate his way , ( psal. 94. jerem , 11. ) and do even to this day do it ; concerning which i shall not at present say any more , but refer it to the supream judge of all judges , who alone is the true searching stone of all hearts , ( 1 chron. 19. ) god is the searcher of all hearts . moreover as to what we have afore spoken in relation to the afore-mentioned terrene stone , we are here willing in this conclusion , ( by way , ( as 't were ) of an overplus ) to put the lover of the chymick art upon the consideration of the former relation which i have made , and again faithfully to press it ( as 't were ) upon him . for even as in an excellent song some good clause is repeated oftner then once only ; so also as concerning this point , the same is wont or fit to be done by us , viz. that a man ought not to direct his purpose and his cogitations to the terrene philosophical stone , or make a beginning or entrance upon that kind of labour , except he first know the celestial [ stone ] aright , ( for whose sake it is that the terrene stone is given by god , ) hath prepared it , or at least wise hath begun to prepare them both joyntly together in very deed and with his utmost study , viz. the spiritual and corporal stone , eccles. 1. and herein i do ( in this part ) consent or agree with all the true philosophers , viz. that a beginning to labour in so high a work without the knowledge of nature , is rashness , yea ( also ) the terrene stone is not only very difficulty obtained without the true knowledge of the celestial corner-stone christ , as in whom the whole nature perfectly consists , but verily also in my judgment 't will be even almost impossible ; this , i conceive it my part , diligently to note and discover . and therefore this point must well be considered of , nor must there be such a greedy and inconsiderate striving after that supream art ( as many men are accustomed to do ) when as ( for the most part ) they are not at all apt and fit for such an art , nor have been , no not so much as a very little , rightly exercised in that so oft-spoken of knowledge [ of christ ] unless they desire to experimentate [ or meet with ] a shamefull event and issue of that same thing . for , as is the beginning , so ( most an end ) is the success of the event ; and this ( with grief be it spoken ) the experience it self of many a one can witness ; and this is to be meerly imputed to their immature intention , and to their ignorance . but further , here 's another thing to be more admired at ; for there are some men to be found that do not only earnestly seek for that supream art , but do even endeavour to handle and to excercise it , eccl. 7. and yet nevertheless are in a doubt whether or no it be natural and truly magical , or whether it be unnatural and nigromantical , and to be acquired only by spirits , and unlawful mediums : alas ! my good man , 't is even no such matter ; for the devil and all wicked men have not ( without the divine permission ) so much power as to have to do with the very least portion of this art , much less to have it as their own , and to use it as they list themselves . no , no ; 't is not at all so ; for ( i say ) it consists only in the hands and power of god , that bestows it to whom he will , and again takes it away at his pleasure . for no voluptuous men , much less the cursed and hellish spirits are admitted to that art , which hath its original from and of god , but such an one only whose spirit is ( contrary-wise ) simple , right , true , constant , and of a pure and pious essence . the which spirit notwithstanding the secure and wicked world doth not know even to this day , and is therefore likewise ignorant in many things , as to the essence and supream mysterie thereof ; for assoon as it hears with its ears any thing spoken thereof , and cannot so soon and easily comprehend it , then those worldly companions , ( wisd. 1. ) do call it foolishness ; and upon that score also , that same spirit will ( by reason of their blindness ) be perpetually hidden , and will ( at last ) be took from them altogether . but now , that i may not proceed in the rementioning [ of this thing ] farther from my purpose then is necessary , but may again touch it [ or briefly handle it ] and so make an end ; i am therefore very desirous to press this exceedingly upon the pious artist , ( by way of a friendly exhortation ) viz. that according as he orders his heart , mind , and his life and actions towards god , ( eccles. 18. & 29. ) even so [ answerable thereunto ] shall he perceive an eminent utility [ and success ] in the progress of the stone , and of the work that he hath under his hands , and that even daily and hourly ; the which thing i my self have observed all [ my ] dayes with the highest diligence and great devotion , and have ( even in very deed , ) experienced it ; and therefore every one must at the beginning so direct all his actions , and so prepare himself , that he may afterwards obtain a more happy end thereby in the two [ stones , earthy and heavenly . ] but now here some may make this objection , viz. that there are some to be found , who have really had that same philosophical stone or tincture , by which they have truly transmuted the simple mettals into gold and silver , and yet nevertheless ( according to what i have shewed ) have been very unfit for ●hat thing , nor have so well known the celestial stone , ( eccles. 19. ) yea , do walk even as yet in a vain and slight life , ( wisdom 1. ) to such i likewise answer , that as for such men i shall leave them as i find them , and shall not here make any disputation as to , where , and how they got that same tincture ; but , that themselves made and prepared the true and right tincture which i have here spoken of in all this treatise of mine , that no body ( verily ) shall perswade me unto , much less can i be induced to believe it ; especially considering that tragical event into which those kind of vain men do ( with the tincture that they have ) precipitate themselves ; testimonies whereof , and such kinds of examples we find ( the more is the grief ) even now to this very day . i shall omit to speak how the chymick art , together with its appurtenances , is not only one , but is divers ; and even as in other faculties there are divers and mutable sectaries [ or such whom others follow ] to be found , gen. 30. but jacob took the rods or sticks , &c. so also is it in this art . they are all generally called chymists , but yet are not all informed and directed after one and the same intention or scope . but i do here speak only of the true artificial alchimy , as is agreeable to nature , the which doth especially teach , viz. how the evil and impure is to be known and distinguished from the good and pure , by which ( prov. 2. ) the inbecillity and corruption of nature may be succoured , and a right promotion [ or forwarding ] may be administred ; the which then , in the augmentation [ and encrease ] of mettals , may be compared after such a like manner as the endeavours of them are that would afford help to the ripening of any fruit , that by some accident or other hath been impeded from arriving to a just maturity ; or that obtain of one little grain or seed a manifold encrease ; and it may be done and perfected with a very mean price . as for the other sophisticate and false-chymick art , i do not at all mean that , nor understand it , neither do i desire to learn it , eccles. 3. for albeit those kind of masters do therein prate of many a crooked way , and do vainly promise meer golden mountains ( which notwithstanding are haply far enough off from them ) yet , that false chymick art bestows nothing at all constant , but is only wont to spend much charges and costs , and procure rash labours , and doth ( finally ) oftentimes waste away the body and life it self . and therefore if there be some one or other of those kind of chymists that thou maist meet withall ( who brag of the true chymical art , and of such an art as is agreeable to nature , and would willingly teach it thee , or any other body , for the sake of money , and pretend that themselves are not able to disburse the costs and charges that belong thereunto ) then be faithfully admonished that thou dost not trust such men too much ; for most times there lies a snake in the grass , ( mich. 2. ) if i should be of an erring spirit , &c. besides , i can truly affirm , that all the cost which haply is to be expended about the whole universal work , ( setting aside the daily food and nourishing or sustaining of the fire ) doth not exceed the price of 3. florins ; for the matter ( as we have heard above ) is partly vile [ or abject ] and by reason of that its vileness , partly contemptible as it were , and is every-where to be found more then enough for the supply of your necessity , and that without much trouble . so also the labour is easie and not very laborious or painful . briefly , the whole art is most simply and most easily comprehended by the pious , and by such as are chosen by god thereunto , psal. 112. but 't is most difficult to the impious and wicked , and in a manner impossible , prov. 3. and now , that i may at length finish my epilogue , therefore i shall as for a farewel communicate this likewise unto thee , viz. that if the omnipotent god shall bestow upon thee his grace ( in revealing to thee that pious and holy art , ) then must thou rightly use it , and be a silent man , and ( for the sake of that thing ) put a strong bolt before thy mouth , eccl. 23. o that i could keep , &c. v. 7. &c. and shut it fast , lest haply thy arrogancy and pride throw thee headlong ( as well by god as men ) into danger , and loss , and into temporal and eternal destruction . and therefore have an especial care thereunto . whoever seeketh riches by this holy art , let him be pious and simple , silent and upright . he that doth not thus , shall ( on the contrary ) be made poor , beggerly , bare and miserable . all these things , my beloved friend , as well for admonitions as valedictions sake i would not have concealed from thee , being fraught with an undoubted hope that thou hast sufficiently understood me in all points , ( unless god hath barred up thine eyes and ears ; for verily i could not disclose it more faithfully and expresly , nor describe it more manifestly ( with the keeping of a good conscience ) then i have done . so therefore if thou art not able to understand or learn it from hence , then verily i fear me that thou wilt most hardly comprehend it by any other institution . the appendix . know likewise , that if ( by reason of that gift vouchsafed thee by god ) thou hap to wax proud , or to be covetous under the cover or excuse of a provident care of thy family and sparingness , and dost hereby tempt thy self to a turning away from god by little and little , then know ( for i speak the truth ) that that art will vanish from under thy hands , insomuch that thou shalt not know how thou didst it . the which thing verily hath befallen more then one beyond their expectation . in the summary , &c. [ 't is written ] if thou followest this my doctrine , and beest pious , and takest the matter that i have related unto thee ; if likewise thou preparest it after the accustomed manner , thou shalt have the treasures of the whole world. but now if thy intention be good , and that thou beest careful [ of good things ] the omnipotent god may most graciously bestow upon thee his favour and divine blessing . the which thing i pray god from the very root of my heart to bestow upon thee . a prayer . o omnipotent eternal god , the heavenly father of light , from whom even every good and perfect thing proceeds ; we beseech thee ( of thy infinite mercy ) to vouchsafe us rightly to know thine eternal wisedome , which is continually about thy throne , and by which all things were created and made , and are governed and preserved even to this very day ; send it us from thy holy heaven , and from the throne of thy glory , that it may be together with us , and may assist us in our labour , because it is the mistress of all celestial and hidden arts , yea it also knows and understands all things ; grant that it may in some measure accompany us in all works , that so by the spirit thereof we may certainly and without any errour learn the true understanding and infallible process of this most noble art ; that is , the miraculous stone of the wise men , ( which thou hast hidden from the world , and art wont to reveal to thine elect only , ) and may then first begin rightly and truly that highest and chiefest work that we can here accomplish , and may constantly proceed in that same labour , and also at length happily finish it , and may eternally enjoy it with rejoycing , through that celestial and from eternity founded miraculous corner-stone jesus christ , who together with thee , o god the father , and with the holy spirit , true god in one divine indissoluble essence , ruleth and reigneth , a tri-une god , most worthy of praise for ever and evermore , amen . joshua 21. v. 43 , 45. and the lord gave unto israel all the land which he promised to give unto their fathers . there failed not ought of any good thing which the lord had spoken to the house of israel ; all things came to pass . deut. 32. v. 3. ascribe glory to our god only , amen . finis . books printed , and are to be sold by giles calvert , at the black-spred eagle , at the west-end of pauls . the history of diodorus siculus , containing all that which is most memorable and of greatest antiquity in the first ages of the world , until the war of troy : in folio . renodaeus his dispensatory , containing the whole body of physick ; discovering the natures , and properties , and vertues of vegetals , minerals and animals : in folio . gadburies doctrine of nativities . doctor pordages innocency appearing through the dark mists of pretended guilt : in folio . cornelius agrippa , his occult philosophy in 3 books in quarto . henry laurence lord president his book entituled , our communion and war with angels , in quarto . christopher goad his sermons entituled , refreshing drops , and scorching vials , in quarto . samuel gorton , his exposition on the fifth chapter of james , in quarto . samuel hartlib of bees and silkworms , in quarto . williams , his book called the bloody tenet of persecution for cause of conscience , in quarto . doctor gells sermon entituled noahs flood returning , in quarto . several pieces of christopher blackwood , now publick teacher in ireland , in quarto . jacob behem his signatura rerum , or signature of all things , in quarto . his epistles explaining many things written in his other books , in quarto . of election and predestination , in quarto . his book entituled aurora , or the day-spring , lately printed in quarto . several pieces of isaac penington junior , in quarto . the spiritual journey of a yongman , a piece translated out of dutch. biggs of the vanity of the craft of physick , or a new dispensatory , in quarto . collier his pulpit-guard routed , in quarto . his font-guard routed , in quarto . simon hendon his key of scripture prophesies , in quarto ▪ mr. parker his answer to the assembly , in large octavo . several pieces of thomas collier , in large octavo . tillom on the eleventh chapter of the revelations , in large octavo . henry laurence lord president his book of baptism , in large octavo . reeves sermons entituled the strait-gate , in large octavo . several pieces of h. n. in octavo , namely , prophecy of the spirit of love. revelatio dei , or the revelation of god. introduction to the glass of righteousness . evangelium regni , a joyful message of the kingdome , spiritual tabernacle . the first exhortation . the apology for the service of love , all in octavo . samuel hartlibs chymical addresses , in octavo . thomas butler his little bible of the man , or the book of god opened in man , in octavo . crooked paths made strait , or the wayes of god made known in lost sinners , by a. yeomans , in octavo . laurences gospel separation separated from abuses . simmons saints like christ , in octavo . william sedgwick his eleven sermons , intituled some flashes of lightnings of the son of man , in octavo . a word of peace from the prince of peace , by j. hatch in octavo . mysteries unvailed , wherein the doctrine of redemption by christ is handled , by robert gardner , in octavo ▪ parnel his good tidings for sinners , great joy for saints ▪ in octavo ▪ b●scos glorious mysteries , in octavo . the confession and fame of the rosie cross , by english philolethes , in octavo . peytons history of the r●se ▪ raign and ruine of the house of stuarts in octavo . larkhams sermons in octavo . bacons catech●sm in twelves . corporations vindicated in their fundamental liberties , by charles hotham , in twelves . john saltmarsh his book of free grace , in twelves . and his book intituled sparkles of glory , or some beams of the morning star , in twelves . dawnings of light , in twelves . a method and instructions for the art of divine meditation with instances of the several kindes of solemne meditation / by thomas white. white, thomas, minister of gods word in london. 1672 approx. 280 kb of xml-encoded text transcribed from 168 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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(eebo-tcp ; phase 1, no. a65794) transcribed from: (early english books online ; image set 42514) images scanned from microfilm: (early english books, 1641-1700 ; 1297:30) a method and instructions for the art of divine meditation with instances of the several kindes of solemne meditation / by thomas white. white, thomas, minister of gods word in london. the second edition. [7], 304, [14] p. printed for tho. parkhurst, london : 1672. reproduction of original in the university of illinois (urbana-champaign campus). library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng meditation. spiritual life -modern period, 1500 2004-10 tcp assigned for keying and markup 2005-12 apex covantage keyed and coded from proquest page images 2006-01 john latta sampled and proofread 2006-01 john latta text and markup reviewed and edited 2006-04 pfs batch review (qc) and xml conversion a method and instructions for the art of divine meditation , with instances of the several kindes of solemne meditation . by thomas white , late minister of gods word in london . the second edition . london , printed for tho. parkhurst , and are to be sold at his shop at the bible and three crowns at the lower end of cheapside near mercers chappel , 1672. errata . page 1. line the last read made . p. 4 l. 25. r. might be . p. 8. l. 14. and 17. r. blessednesses . l. 26. r. but blessed . p. 9. l. 15. r. them . l. 16. r. they . p 17. l. 5. r. one 's , p. 23. l. 11. r. obj. p. 26. l. 4. r. of christ. p. 31 l. 3. r. straining . p. 33. l. 11. r. to be . l. 15. r. body of , p. 38 l. 20. r. he . p 52 l. 6. r. to our l. 12. r. receipt . p. 54. l. 20. r. this . p. 57. l. 10 r. such a street . p 69. l. 12. r. inability p. 73. l 10 r. too : p. 74. l. 4. blot out every day . l. 13. blot out of . p. 77. l. 15 r. as i have . l. 17 r. in . p. 78. l. 16. r. affections . p. 80 l. 21. r. matter . p. 85. l. 2. blot out not . p. 89. l , . 4 : r. subject . p. 91. l 7. r out of doubt . p98 . l. 3. blot out grace p. 100. l. 23. r. by my . p. 102. l. 1. r. strange . p. 106. l. 14. blot out hath p 110. l. 6. r. heart p. 112. l 13 , r , heart , p , 113 , l , 22 , r. is it . p. 114. l , 11 , r. is i , p , 123 , l , 23 , r , god , p , 137 , l , 19 , r , she , p , 147 , l , 12 , blot out not , p , 148 , l , 24 , r , it is not , p , 192 blot out no. p , 228 , l , 18 , blot out me , p , 232 , l , 19 , r. here , p , 271 , l , 17 , r , tell , p , 274 , l. 20 , r , thou who p. 275 , for to , r , we should , p , 282 , l , 7 , r world , p , 292 , l , 19 r , soul , p , 299 l , 15 , r , world , p , 4 , of the conclusion l , 7 , r , though , p , 5 l , 18 , r , for this . the preface to the reader . christian reader , ovr active souls can no more forbear to think , then the eye can chuse but see when it is open ; and we being accountable to god for thoughts ( he being the searcher and judge of them ) it would be our wisdom and security to improve all means for the spirituallizing of them . 't is charged upon no less penalty then damnation , for jerusalem to purge her self from vain thoughts . the meditating mind is the beginner of all goodness . on the sinners part , it is the rise of his returning unto god , ezek. 18. 28. in saints , and persons converted , it is the way to a progressive conversion , and renewing repentance , psal. 119. 59. i considered my wayes and turned ; the more consideration , the more conversion ; mens bold and eager pursuite in sin , is greatly from want of consideration , jer. 8. 6. even in a nation when god intends to work great returnings , he stirs up great bethinkings , 1 king. 8. 47. if they shall bethink themselves . he minds them of considering to bring them to returning . in nature rational , the first mover is the mind by consideration ; in grace , the first mover is the mind , by meditation , luke 15. 17. and when the soul is returned to god , oh how sweet are the meditations of him ! the sweetness thereof is better felt then exprest ; thereby the christian doth improve his knowledge , quicken his affections , and excite practice . he that hath the grace and skill to be alwayes communing with god , or his own heart , will never want work or company , never need he complain of solitariness , or tedious hours , for there is no time wherein there is not some great business to be done between god and him . apious heart by meditation is least alone , when most alone ; his god with him , and he with god , are good company . he is doing the most and best business when he is imployed with his god about his own and other mens soules . it was the great design of the reverend and holy author mr. tho. white , at first in publishing this small treatise , to help christians forward in this so advantagious and heavenly duty . a few pages of manuscript are inserted which he left behind him for that purpose , if it came to be re-printed . all that knew the author , honoured and loved him . he was a burning and shining light ; he was too bright a star to shine longer in the terrestrial world ; god made use of him to turn many unto righteousnesse , and now he is gone to shine in the kingdome of his father . reader , if thou beest unskilful in the duty of meditation , here thou mayest be directed ; if thou beest backward in performance , here thou may'st be quickned ; the instances here given argue such a holy heart in him that used them , that it will be much thy own fault if they doe not make thy heart who perusest them , if it be bad , good , and if it be good , better : that it may doe so , shall be the prayers of r. a. a method or instructions for the art of divine meditation . psal. 1 , 2 ; but his delight is in the law of the lord , and in his law , he doth meditate day and night . chap. i. an introduction to the following discourse . a book wherein the lives of the most eminent saints were written , would be the delight of saints to read . yet to read of the wonderful discoveries god hath mad of himself to dying saints ; to hear the wonderful things that such souls filled with extasies of love and joy , do speak , is sweet as the honey and the honey combe ; it seemes to realize heaven unto us . to hear a dying saint just as entring into heaven saying blessed be god i am arrived safe to glory : the gates of heaven stand wide open for me , and christ stands with stretched out arms to receive me , blessed be god for free grace , blessed be god for jesus christ. to hear another ás he was on his sick bed expounding rom. 8. he stopped and said , what light is this i see ? they about him said it is the sunshine , nay said he it is my saviours shine . i doubt not but you all see this light ; but i feel a light within me which no one of you all can know , and turning himself to the minister that preached his funeral sermon , he said this night i dye , and speak this from me , i speak it confidently that god dealeth familiarly with man , i feel his mercy , i see his majesty , whether in the body or out of the body , i cannot tell , god he kn●weth ; i see things that are unutterable , and with many ●●●h like speeches he ended his life ▪ so it is no less delightful to he● the ravishing speeches of martyrs crying out with clapping of hands saying , o you papists , you talk of miracles here is a miracle , i feel no more pain in the midst of these torm●nts then if i was upon a bed of roses . another though in desertion to that very time , yet when come to the stake , he cryed out , o he is come , he is come whom my soul loved . yet to have an opportunity to hear one of the 〈◊〉 saint ; in the world in their s●●ret addresses unto god , is not less desireable then the former , when saints pray with others they refrain from several expressions , for fear of scandal , either of pride , or hypocrisie : there is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that liberty of speech in secret , which is not lawful if possible to be uttered , except by a soul in secret , when no one heareth but god alone . to hear a poor soul in desertion bemoaning it self like ephraim , to hear it fetch such sighs and groans for one glympse of gods smiling countenance , such sighs and groanes i say as never any one yet heard the sorrowfullest in the world fetch for the loss of a dying , or new dead friend , or child , or husband : nay such groanes as never any in the agonies of death , or in the midst of the greatest torments ever fetched : o how you would be affected to hear such sighs and such groanes as some of the people of god fetch , and such sighs they have , rom. 8. 26. they might and were actually expressed , if indulgent parents had them when they dyed , or men in torment had any equal to them . but the holy ghost saith that he helpeth the infirmities of his people with sighs and groanes that cannot be expressed . to hear a man sigh as if his heart would break because he could not enjoy the ordinances of god , oh how would it make one say , alass alass ! i was never thus affected because i could not enjoy the ordinances of god 1. oh how would it have aff●cted you could you have heard david in his secret addresses unto god ; see how affectionately he speaketh in the 119. psalm and the 20th verse , my soul breaketh for the longing that it hath unto thy judgment at all times . this was no strain of rhetorick , david would not lye to the holy ghost , and tel god his heart was ready to break if it was not , for he well knew god knew his heart ; nay for this to be constant when ever he thought of such things , then for his very soul to break gives a sufficient testimony to the truth of what i have asserted : doubtless hypocrites cannot in their actings of love or joy , come up to the real affections of some of gods people ; i say therefore to hear the expressions of gods people , in their secret addresses unto god , their love-sick pangs in their extasies of joy , were worth our hearing , for they would wonderfully affect this very thing is done in the book of psalms , where we have david writing his secret devotions , for abundance of the psalms are davids secret addresses unto god upon severall occasions , as by the titles of several of his psalms doth appear . chap. 2. a short explanation of the words together with some short observations upon the same . because the first verse is part of the description of the blessed man , and an introductory also to the following words , i shall speak something to them . the words of the first verse are far more emphatical then they are rendred in our english translarion : for indeed our english dialect will not bear to be translated exactly according to the hebrew ; but as near as it can be take it thus : o blessed is the man , or he man , ( i. e. whoever he be rich or poor , noble or ignoble ) that walketh not in the counsel of the ungodly , nor standeth in the way of sinners , nor sits in the seat of the scornfu : but his will is in the law of the lord , or of jehovah , and in his law he doth meditate in the day and by the night . give me leave to gather up the pearles that lye in the way to the text. let me a little consider the greatness and excellency of the righteous mans blessedness . he is blessed . 2. he is blessedness , made up o' blessedness , blessed in his body blessed in his soul , blessed in health , blessed in sickness , blessed in every state and condition . 3. he is blessedness , blessed in the highest degree : for the plural number is sometimes put for the superlative , or else blessedness signifieth all manner of blessednesses , temporal , spiritual , and eternal ; if riches be a blessing , he shall have them ; if poverty be a blessing , he shall have that ; for sometimes poverty is a blessing , sometimes riches : whatsoever is a blessing he shall have 4. a saint is not only blessed , blessed even to admiration . it is brought in here with an interjection , or note of admiration . o! blessedness is the man. 5. saints admire the saints blessedness , and it is no small matter will make the saints admire . the glory and happiness of the world , they despise , which the men of the world admire at , and they despise the happiness of the saints . 6. see the goodness of god , he gives the saints happiness beyond their understanding . f god should send the saints a book as large as heaven , and bid us write down what we would have , we should be losers by the bargain , for the happiness and blessedness of saints putteth the saints to a stand , and makes them silent , for admiration is , silentium intellectus . when the understanding perceiveth that there is more in the object then it is able to comprehend , it leaves off making notions of the subject , it then falleth to admiring of it . the platonists say of god that he is 〈◊〉 〈◊〉 〈◊〉 visibile , invisible , by reason of his excellency and abundance of light god may be praised well by many words but better by few , and best of all by none , but by silence , admiration and extasies of love and indefatigable desire after everlasting enjoyments of him , so i say of the blessedness of saints , surely as adam in his best estate was altogether vanity , psal. 39. so the saint the man , whosoever he be , is in his lowest condition altogether blessed : i shall pass by the gradation of the words , as walk , stand , sit , counsel , way , seat , wicked , sinner , scornful , though one may observe by the way , one groweth wicked by degrees , but i forbear : yet this i shall observe from the coherence of these words with the former , viz. that negative divinity damneth thousands ( is is luthers expression ) though we must first cease to do evil ; before we can do good , yet it is not enough so cease to do evil but we must also do good , for as sins of commission poyson the soul , so sins of omission starve the soul. from that his will is in the law of jehovah , we may observe , that we should have no will of our own , the law of god should be our will , if you would know the will of a saint , you may find it in gods law , saints will is the transcript of the law written by the finger of god , jer. 31. 33. i will put my law in their inward parts saith god , and write in their hearts , if any would know what a saint will do in such or such a case , you need not go to ask him , but see what god commandeth , he willeth nothing but what god commandeth , and whatsoever god commandeth is his will. further , we may observe , that it is not enough to do holy duties , but we must love holy duties , for the blessed man doth not only keep to the utmost of his power , the law , but delights in the law , the commandments are not grievous but delightful to him . a wicked man though he may pray , yet he loveth it not , a saint would not for all the world that god should say to him , you shall think so oft of me in a day ; it would be a great trouble to a saint that god should forbid , as it is to a wicked man that god commandeth him to think often . but passing by these i shall choose this observation as the foundation of the following discourse , viz. that to meditate upon the word of god , is the essential character and indispensible duty and constant practice of every one that is a true blessed man ; and that this meditation on scripture may be the easier understood and practised , i shall proceed as followeth . chap. iii. of the nature , kinds , and differences , of solemn , divine meditation . something seemeth necessary to be premised concerning the nature of meditation , what it is , and how it differeth from other acts of the understanding that seem like it , and how one kind of meditation differeth from another , else this treatise will be defective without it . first , for the nature or definition of divine meditation we may say , that it is a serious solemn thinking and considering of the things of god , to the end we might understand how much they concern us , and that our hearts thereby may be raised to some holy affections and resolutions . secondly , solemn divine meditation differeth from occasional meditation . 1. in that occasional meditations are shorter , like ejaculatory prayers which though they are as parenthesis in our worldly employments , yet they signifie more then all the rest of the business we are employed in , but meditation is generally of longer duration then ordinary solemn prayers . 2. such occasional meditations are things that we have in transitu , or by the by ; and this that i speak of is a solem set duty . thirdly , the subject from which occasional meditations arise are very frequently things artificial , civil or natural , indeed any thing that we see or hear but the subject of solemn meditation , are only things spiritual . thirdly , solemn divine meditation differeth from study . 1. in respect of the subject , wicked men : study and godly men meditate , and it may be the former , study more then the godly . nay it is the very distinguishing sign between saints and others . that they meditate in the law of god day and night , psal. 1. 2. and i believe it is a thing far more rare for a meditating christian to be an hypocrite , then for a christan that spendeth much in prayer , especicially if it be publick . 2. in respect of the subject of study ; so solemn meditation differeth from it , for 1. study is of all manner of things whether natural , civil , or artificial , or mathematical , &c. but meditation is only of matters that concern our eternal welfare . 2. the matters that are most knotty and difficult , and generally such as afford little spiritual nourishment , as criticisms , crenologies , and controversies : but the matter of meditation is of things plain , and of great spiritual advantage . 3. thirdly , the end of study is knowledge , but the end of meditation is holiness . if one seeth a learned man we may conclude that he hath been a great student ; and if we see a godly man , we may conclude that that man hath meditated much . fourthly , solemn meditation differeth from contemplation in these several particulars , as 1. contemplation is more like the beatificial vision which the angels have of god in heaven . mediation is like the kindling of fire and contemplation more like a fire when fully kindled ; the one is like the spouse seeking of christ and the other is like the spouse enjoying of christ 2. contemplation is one effect and end of meditation . 3. meditation is like the bees flying to several flowers , or like one , smelling to flowers particularly , and contemplation is like the smelling of them alltogether in a nosegay , or like the water that is distilled from them all . the spouse in her description of christ is like to meditation , her concluding that he is altogether lovely is like to contemplation . now there are four kinds of solemn meditation according to the four several subjects of it . 1. some solemn meditations are upon sermons that we hear , which is a very useful and necessary practise for christians , and it is better to hear one sermon only and meditate on that , then to hear two sermons and meditate on neither : neither is it necessary nor possible to set down a method for meditating on sermons , since th method of sermons is so various , i shall only say thus much in particular , that the end of such meditation is neither only , nor chiefly that we may the better fix the heads and substance of the sermon in our heads , not that we may the better understand , and be fuller instructed of the truth of the point we heard preached upon , but especially to work those truths , advices & motives upon our affections , that are proposed to us in the sermon . 2. the second kind of solemn meditation , is , when upon some providential occasion , or upon some spiritual distemper , or temptation , or almost any thing of that nature , we retire our selves and powre out our soules in prayers and soliloquies , which may not but in a very large sense be called prayers , being mixt of such various and differing parts , sometimes speaking to god and telling him how we stand affected to him , and his ordinances , sometimes speaking to our own soul , chiding encouraging or instructing of it , sometimes speaking to our selves what we resolve to do , what we intend to say unto god ; all which you may find in the 42. psalm , and many more of that nature both in that and many other psalms which may not properly be called prayers , but solemn occasional meditations , and the occasions of those meditations are often set down in the begining of the psalm , and they differ from those occasional meditations ( of which i spoke in the begining of this chaper ) only in their duration and solemnity just as solemn prayers differ from jaculatory prayers , and to set down any method for these is not convenient , because they observe no method , and differ very little in any thing else from that kind of meditation for which directions are set down in this treatise . 3. the next kind of meditation is upon some practical truths of religion : many directions for which and instances of the same are set down in this treatise . 4. the fourth and last kind of solemn meditation is that which is upon scripture , which shall be the subject of the fourteenth , fifteenth , and sixteenth chapters of this treatise . chap. iv. that solemn meditation is a duty . that this is a duty is evident , 1. from the practice of gods people , gen. 24. 63. that this was a solemn meditation is evident , because he went out into the field to perform it , and had no other business there but this ; 't is not said when he was in the field he meditated , as if it were occasiona but to shew that it was a set duty , 't is said that he went out to meditate . 2. 't is commanded josh. 1. 8 and this duty of meditation is set down as a chief means to be sanctified of god for the keeping of the law. 3. it is as a characteristical difference between a wicked man and a saint . 4. to consider , in scripture , and to meditate , are synonima's , and the necessity of it appears in this , because that the cause of sin is the want of consideration and not want of knowledge , isa. 1. 3. and 't is not much for us to hear sermons , nay , though we be neverso attentive , it will not serve the turn , psal. 41. 12. it is more then to know , for who is there almost in the world that knows not that he must dye , but few are there that consider it ? deut. 32. 29. 5. the necessity of meditation appeares in this , that no man is converted without meditation , for every one that is converted the method is this . 1. he heares the truths of god. 2. he is convinced of them . 3. he considers and meditates upon them , and sees how much they concern him . 4. he is affected with them . 5. being thus affected it raiseth holy resolutions of better obedience . but it will be objected , alass , i am not book learned , how shall i perform this duty of meditation ? this is rather for ministers , &c , ans. 1. i may say of meditation as 't is said of the mathematicks , he that is a rational man , and doth but improve his reason , though he hath neither tongues nor art to help him , may understand & grow to an extraordinary excellency in those arts ; so he that hath grace , if he doe but exercise and improve it , though he hath not learning , will excell the learnedest man in the world that hath not grace in the duty of meditation 't is not learning but devotion that enables a man to this duty . 2. can a man be a blessed man without learning ? then he may meditate without it , psal. 12. obs. but 't is a very hard duty . ans. 1. that shews it to be an excellent duty , for the harder any duty is , the more excellent ; the hardness consists in this , that 't is contrary to our corruptions and the more contrary any thing is to that which is bad , 't is so much the better . 2. can you expect any duty should be easie at first ? is there any thing so of temporal things which are of any excellency , as writing , playing on a lute , &c. 3. because 't is so powerful to mortifie corruptions ; sweet things nourish , and bitter things purge : therefore if you will only perform those duties that are delightful , they will nourish not purge out corruption . 4. get but your hearts inflamed with the love of god , then this duty will not only be easie and delightful , but it will be a duty that you cannot tell almost how to avoid ; for it is as hard not to think of what one loves as to think of what one hates ; bid the covetous man not think of his money , or bid him think of the things of god , and he will find an equal difficulty in both . indeed the love of god and desire of heavenly things are got by meditation , but when once our hearts are enflamed by meditation then our mediattions are enflamed by love : as an oven is first heated by fewel , and then it sets the fewel on fire , and as with the fewel you must put in fire and blow it , but afterwards it kindleth of it self , so the difficulty of meditation is at first : when there is but as it were a spark of love in the heart , it will cost him some pains by meditation to blow it up to a flame , but afterwards the heart will be so heated with these flames of love , that it will so inflame all the thoughts , that it will make us not only easily but necessarily to meditate on the things of god. 5. the people of god generally have found a great deal of difficulty in praying without a form at first . many godly ministers used a set form of prayer before their sermons not many years since and when they and priva●● christians came to pray at first without a form , they found a strangeness and an unreadiness thereunto ; so it is in meditation , christians being not used to it , it will seem a strange and difficult work unto them , but i may say of it , as is said of the yoke christ , gravè cum tollis , suave cum tuleris , thou wilt find it very delightful , or at least very profitable . ob. but if it be such a necessary duty , how comes it to pass that it hath been so generally neglected by the people of god. ans. it hath been practised by the people of god both in scripture as is proved , ( and it is evident that the psalmes of david are frequently nothing but meditations , though not in this method ) and by many in our dayes . 2. it being a private closet-duty , the omission nor performance of it could be taken notice of , and so the omission of it could not be reproved , nor performance observed . 3. the directions and instructions for meditation have been generally very abstruse and intricate . chap. v. preparatory directions for the circumstances of solemn meditation . 1. for the place , that must be private , remote from company and noise ; isaac went into the fields , our saviour into a garden , and david wisheth us to enter into our chamber , and be still , psal. 4. 4. and our saviour bids us enter into our closet , and shut the door , the place must be such as must be remote from noise and company , or any thing which might distract us in the duty ; and such a place that we may not be interrupted or forced to break off , before the duty be ended , it must be also private and remote from the observation of others , so that we may neither be he heard nor seen , because there are divers gestures and expressions , which are not convenient for any one but god and ones own soul to be privy to : which of those places you find to be most advantagious to you in the matters of meditation you may choose . 2. for the time when ; the best is in the morning . 1. because it is the first-fruits of the day , and the first-fruits being holy , all the rest are fanctified . 2. because our thoughts being then not soyled with worldly business , will not be so subject to be distracted . 3. because the body it self is more serene then after meals , and this duty needs an empty stomack , not only because the head will be more clear and fit for meditation , but also because many passages of meditation require so much intention of the mind and fervency of affection that they do hinder digestion . 4. because that it being in the morning will have an influence upon the whole day , but this is not an universal rule ; for we read that isaac went forth in the evening to meditate , gen. 24. 36. and in case the subject of your meditation be a sermon , then it may be the best time is , immediately after the hearing of it before your affections cool , or your memory fail you . 2. for the how long , considering the parts of meditation are so many , viz. preparation , considerations , affections , resolutions , &c. and none of them are to be past slightly over , for affections are not so quickly raised , nor are we to cease blowing the fire as soon as ever it beginneth to flame , until it be well kindled , half an hour may be thought to be the least for beginners , and an hour for those that are versed in this duty ; but there are two rules in this particular especially to be observed . 1. that as we ought not to leave off our prayers before that temper and frame of heart is wrought , which is suitable to the matter of our prayers , viz. we should not leave off the confession of sin till our hearts are made sensible of and humble for our sins , nor should we leave off our praises until our hearts are filled with holy admirings and adorings of god , and inflamed with his love ; so the end of meditation being affections and resolutions , we should not leave off until those are wrought . 2. as in private prayer , so long as we finde our hearts enlarged by the pourings of the spirit of supplication upon us , we are not to leave off unless by our continuance in that duty we must omit another duty to which we were more particularly obliged at that time ; so in meditation as long as we find the heart affected we are to continue it : but this caution must be given , that in such enlargements we must not continue them longer general●y then while they come freely and without much straing and compulsion , for that hony that comes freely of it self from the comb is pure , but that which is forced by heat and pressure is not so well relished , but this caution is for extraordinary enlargements , for if the heart be dead , we must use all means to awaken it ; but as fire must be blown till it be well kindled , but afterwards blowing hinders the boyling of any thing that is set over it ; so when once our hearts are inflamed and enlarged with holy affections in an extraordinary manner , 't is but a hindrance of our affections to return to the meditation of those points that raised them . chap. vi. rules for the subject , of solemn meditation . 1. by no means let it be controversie , for that will turn meditation into study . 2. nor nice speculations , for they be sapless , without nourishment : besides being so light they float in the brain , having no weight to sink them down into the heart , and indeed were they there , they have nothing in them to affect the heart withall . 3. let the subject of meditation be the plainest , powerfullest , and usefullest truths of god , as death , hell , heaven , judgement , mercies of god , our own sins , the love and sufferings of christ , &c. 4. let the subject of your meditation be that , that is most suitable to your spiritual wants ; as in time of desertion , meditate most of the love and mercies of god , &c. rules for meditation it self , they are of three sorts . 1. preparatory . 2. for the body of the duty . 3. for the conclusion . two things by way of preparation , besides the choice of the subject , the first is , be convinced of , and to be affected with the presence of god : the second is , prayer for assistance from god. 2. for the body meditation it self , it consists of three parts : the first i call consideration , which is nothing but the convincing our hearts of several truths that do belong to that subject whereof we meditate : as if the subject of our meditation be death , the considerations may go thus , alas o my soul , how , and when , and where we shall die we know not , generally men die sooner then they expect , and certain it is , whensoever that hour comes , we must bid adieu to honors , pleasures , riches , friends , and at last our own bodies , &c. the second part is affections , whether it be love of god or christ , or spiritual things , despising of the world , admiring of god or any other spiritual affection : the third part are resolutions to do this or that , or leave this or that ; now this is the most proper and genuine way of meditation appears by this . 1. because it is not artificial and such as requires learning , as those directions are which wish us to consider the efficient , final , formal , material cause of death , the adjuncts concomitants , &c. which though they may somewhat help the learned , yet such hard words and artificial methods fright the ignorant : ● . this is the very method of those meditations by which every one that is brought home to god is converted ; for the first thing in conversion is our being convinced of some truths , which conviction raiseth affections , for if the truths of god end in conviction , and go no no further , nay , if they end in affections only , and never come to resolutions of shunning evil and doing good , conversion can never be perfected , as for example , one is convinced that he is a miserable undone wretch by reason of original and actual abomination , upon this conviction fear and sorrow are raised yet if these do not work in us a firm resolution of leaving those sins , we are yet in our sins and unconverted . 3. there are several things for the concluding of meditation , as shall appear . chap. vii . directions for the working of our hearts to be convinced of , and affected with the presence of god. for being convinced of and affected with the presence of god , it may thus be wrought . 1. we are to consider that god is present every where , as truly , really , and essentially , as he is in heaven ; for god did not create heaven to continue still but to manifest his presence , for the heaven of heavens are not able to contain him , for god is neither included by , nor excluded from any place , and though jacob saith , surely the lord was in this place , and i knew it not , gen. 28. 16. yet we must not imagine that jacob was ignorant of that truth , but did not actually consider it ; but david in the 139 psalm is clear in explaining and clearing up the omnipresence of god. 2. we must consider that god doth more peculiarly observe his people , while they are performing of heavenly duties , whether it be , while they are speaking unto him , or he speaking unto them , he doth then more especially observe the motion and frame of their hearts , as when we are in any company we do more especially look upon and observe those to whom we speak , or who speak to us ; yet this is to be understood not as if god did observe us more at one time then another , in respect of gods knowledge it self ; but thus , that god is much more offended with us , if our carriage and frame of heart be more irreverent , and unholy in the time of prayer and meditation , then at such times as we are in the works of our particular calling . 3. we may consider with our selves that christ doth actually behold us , especially in these duties of holiness , for it is not the distance of place that doth hinder christs knowledge and exact observing of us . little did nathanael then think that christ saw him under the fig-tree ; nathonael did not see christ , nor was he corporally present then , yet christ beheld nathanael when he prayed ; so christ beheld stephen before the heavens were opened , and the opening of the heavens was not that that thereby christ might be enabled the better to behold stephen , but that stephen might thereby be the better enabled to see that christ looked on him ; without all controversie god knows and observes with what reverence , faith , love , &c. we pray , for else our prayers would be in vain , and our faith also vain , for how could he give us according to our faith if he knew not how much our faith were ? if the inward frame of our hearts were not observed by him , then an hypocrite that hath better expressions should get more by his prayers , then a true nathanael that hath a better heart . 4. suppose that thou hadst lived in christs time , or suppose that christ were now in england , consider with what joy , reverence , and confidence thou wouldest go to him for the pardon of thy sins , or for any other mercy thou stoodest in need of ; thou maist go so to him now , his distance from thee in respect of corporal presence doth not make him less able to know thy wants , or hear thy prayers , nor his being now glorified makes him less willing to grant them then if it were bodily present in the room with thee in the form of a servant , as he was once at jerusalem : the glory of christ doth not hinder his love and goodness , for christ is the express image of his father , and gods attributes do not not hinder one another ; the majesty of god doth not set bounds unto his goodness , and make that finite , nor doth his goodness make his majesty less glorious , his goodness makes his majesty more amiable , and his majesty makes his goodness more wonderful ; so neither doth the exaltation of christ cause him to abate any thing of his goodness unto his people , but if any way his love be altered , it is by being made more then it was , and when christ was upon earth , you must have come to him by faith , or you could obtain no mercy from him , and by faith though he be in heaven you may obtain any mercy now : you may consider any one or two or more of these considerations , until your heart be so convinced of and affected with the presence of god , that you may thereby be the better fitted for the carrying on the duty of meditation more effectually . chap. viii . concerning the preparatory prayer that is to be used before meditation : the next preparatory consideration is prayer , and it is to be performed in these words , or to like purpose : lord , my design in this duty of meditation is not to be an hour sequestred from worldly employments , for that were to be idle an hour , and to encrease my sinnes not my graces , but my business at this time is to be so convinced and affected with those spiritual truths revealed in thy word , that i may fully resolve by thy strenghth and power to reform my life , because i can neither understand the things that belong to my peace , nor understanding them , be convinced of the certainty and truth of them ; nay lord , though my understanding be enlightned , yet without thee mine affections cannot be enflamed ; i can neither know , resolve , nor perform what is good without thee , for from thee comes both the will and the deed of thy good pleasure , i beseech thee lord that thou wouldest give me thy grace to make conscience of performing this duty with my whole strength , and not carelesly and perfunctorily ; and lord do thou enlighten me with and convince me of thy truths , and so affect my heart with the love of holiness and hatred of sin , &c. that i may thereby be enabled fully , firmly ( notwithstanding all the opposition that the flesh , world , or devil can make ) to run the wayes of thy commandements with joy and with speed , and when thou hast wrought in me the will so to do , give me also the deed and that i may not trust to the strength of my resolutions , but to the continual gracious assistance of thy spirit for the performance of those things that through thee i shall resolve to do : holy and blessed god , christ hath sent me , wishing me to come to thee in his name for any mercies i stand in need of ; grant these things which i have begged for the lord jesus sake , amen . this , or a prayer to the like purpose thou art to put up unto god , but it is to be done with thy whole heart , for thou must know that it is by the strength which thou shalt get from god by prayer , whereby thou shalt be enabled to perform this or any other duty profitably , for it is he that teacheth us to profit , he that begins a holy duty without god , will end it without god also . it is a dangerous thing to think that we can by our natural parts , learning , or by the strength of grace already received without gods further assistance perform any thing that can please god , or edifie our own souls ; for though our mountain be made strong , yet if he shall hide his face , there will be trouble . we may with much more sense say , now the sunne shines so bright , and the air is so clear , that now we can do well enough for a while , though the sunne be eclipsed ; then to say , though our hearts be never so much inflamed with the love of god ; now we are so filled and inflamed by his love , we shall do well enough by our own strength , for at the present we need not gods further assistance ; give us but fewel , matter to meditate of , and we shall be able to continue and encrease our flames : do not count it a burthen but a mercy and priviledge , that god hath necessitated and commanded thee alwayes to draw strength from him . chap. ix . several rules for managing the duty of consideration . 1. they must be plain considerations , not intricate and abstruse , for the main end of meditation being the affecting of our heart , and resorming of our lives , and not informing of our understandings , our considerations should be so plain , that they may be without difficulty understood . 2. it must be certain and evident , not controversial and doubtful ; for the end of meditation is not properly to encrease our knowledge , but to improve our knowledge . 3. much less should our considerations be curious and nice speculations , or if we choose any book , by reading whereof to help our meditation , we must not choose such as are filled with flourishes and rhetorick , for let a truth be drest never so curiously , the wit and eloquence wherewith the truth is clothed , leaves the truth before it comes to the heart , as some meats that are made in curious works are spoiled of all those curiosities before they come to the stomack ; and the bee lights not upon the rose which hath the freshest colour , and the sweetest smell , but upon the thyme that is an herb of little beauty , besides eloquence to them that meditate is much like pictures in books to children , they neglect their lesson to look on their pictures , they will be looking on their pictures while they should be getting their lesson ? so the fancy will be playing with the eloquence , when the heart should be feeding on and affected with the truths we read . the less time the truth stayes in the understanding , the better ; for the work of the understanding in this business is not to retain , but to convey the truths to the heart ; as physicians use when they are to give medecines to cure any disease in the bladder ' , they give such as may soonest come to the part affected , for if they stay by the way they lose their vertue , before they come to the part which they shou'd cure ; so if the understanding shall stay dallying with the eloquence or searching out the meaning or certainty of the truth it considers any long while , the heart will lie cold and unaffected all that while : it is somewhat like that story concerning musi●ians that were to play before the emperor of the turks , who were so long tuning their instruments which they should have done before , that he would not stay to hear their musick ; therefore let the truths you consider of to raise affections be plain , certain , nourishing . 4. the fourth rule is , that in case any doubt ariseth upon a plain known truth ( for satan will be subject to cast in doubts against the most evident truths ) then do as the arch angel did with satan , you may enter the lists with satan , and it may be when you have a little considered and disputed the matter , the mist may vanish , and the sun shine clear , and satan being resisted will presently fly : but if satan shall still wrangle , and your blasphemous doubs shall not be removed , then dispute no more , but say as the arch angel did , the lord rebuke thee satan : as a woman that is attempted to be ravished will strive and struggle a while , and if she findes that she can quickly get loose , she flies , but othewrise she cries out for help : the arch angel first disputed , but when that would not speedily prevail , appealed unto god ; to this purpose it is good to be exceedingly well grounded in truths from the word of god , for that is the sword of the spirit , and that by which our saviour silenced satan in all his temptations . 't is a dangereous thing to dispute with satan by humane reason , we must put on the armour of god , if we will be able to stand in the evil day of temptation , and when all is done to stand . 5. the fifth rule is , that we should not over-multiply our considerations , but as soon as by considering of the truths of god we find our hearts strongly affected , ●hen we are to pass over that part : but this caution must be observed , that we must not as soon as we find our heart never so little affected , leave off our considerations ; the bee will not go from the flower so long as any honey is easily drawn out of it : and indeed it is a temptation which the people of god ought to take notice of ; that satan is subject to make one pass over duties before we have drawn half the strength of them , as for example , when we are confessing of our sins , as soon as ever our hearts begin in the least measure to be humbled , be fills them with joy , such joy may generally be suspected to be from satan , or our own naughty hearts , not from god. corn when it springs up too fast , and grows rank , husbandmen cut it down , a corrosive that is laid on to eat dead flesh , must not be taken off as soon as it begins to smart , the wheat in the stony ground did soonest spring up : we should let our considerations take deep root , and not passe over to affections and resolutions as soon as ever they take hold of our heart , but it is alwayes to be remembred , that in case our affections be very much inflamed , as soon as ever we begin our considerations we are to yield to the inspirations of god , and to follow the leading of the spirit ; for this method that is set down , is not to bind up and limit the extraordinry working of the spirit of god ; but if our hearts be only a little moved , we must do as i have said , not leave blowing the fire as soon as ever it begins a little to be kindled , for green wood ( for such are we in spiritual matters ) will suddenly go out , unless it be very well kindled . chap. x. concerning affections . knowledge is for consideration , and consideration is to raise affections , and the end of affections are resolutions , as the end of resolution is action and the reforming of our lives ; our affections are various according to the subject we meditate of ; sometimes we admire gods goodness , his majesty , his wisdom ; sometimes we admire and wonder at our own folly and madness , that we should live so contrary so our own principles , that those truths that god revealed unto us on purpose that we might improve them to our eternal welfare , we should lay by as things forgotten & useless ; as if one that had a recit to cure the stone , and were convinced of the excellency and efficacy of it , yet should make no other use of it , but to read it over and , lay it by ; sometimes the affection is despising the world , and abhorring our selves in dust and ashes , sometimes sorrow , sometimes joy , love , fear , &c. which you may find abundantly in the psalmes of david , which were but davids meditations , though not in this method , now a● soon as our affections are much stirred and raised , it is time to pass over to resolutions . chap. xi . rules concerning resolutions . 1. let your resolutions be firm and strong , not sleighty , let not them be velleities or wishes , but resolved purposes or determinations ; do not say with thy self , well , i see very well that the wrath of god comes upon the children of disobedience , and i must to hell , or leave my taking the name of god in vain ; i do not well to swear , and i wish i could leave it but say thus with thy self , i am resolved by the blessing of god whatsoever comes of it ; to leave my swearing ; there is no dallying with god , nor giving a faint denial to sinne ; i have heard of one who hearing the sin of swearing spoke much against by some in whose company he was , observed their discourse , and said , well , by the blessing of god i will never swear more , and though he was a common swearer before , he was never since heard to swear one oath to this day . 2. let thy resolutions be for the time present , not for the future ; do not say , well , i do intend to leave my drinking , but for the present i am engaged in such a meeting , and for that time i will do as i have done , but after that i will think of it , and take some order for the mending of it ; this is but one of satans wiles whereby he cosoneth thee of the whole life by dayes , which he could not do by years ; if satan should say unto thee , thou shal● never repent , never leave thy drunkenness , it may be it would startle thee , and he would be in danger of getting nothing of thee by asking so much : but he tempting thee only to let it alone this week , and afterwards for a week longer , &c. he obtains the same thing at several times which he could not obtain at once . 3. the third rule , let thy resolutions be not only against thy sin , but against the means , occasions , and temptations to it ; for it is better to discern satan , if it may be , then to put a sword in his hand , and say , thou canst well enough defend thy self against him : this is solomons advice , he doth not say to him that would fly adultery , you may talk with a harlot , but , be not inticed by her words to uncleanness , he will not give thee leave to go into her house , or so much as by her door , pro. 5. 8. so when he diswadeth the drunkard from drunkenness , he wisheth him not so much as to look upon the wine ; for as the beauty of a harlot , so the colour of wine will enflame our desires after it , prov. 23. 31. after this manner did job resolve , i have made a covenant with my eyes that i will not look upon a woman , and he resolved not onely against the sin it self , but against the beginnings and temptations to the sin , job 31. 1. and god forbidding the nazarites wine , forbad them to eat grapes , least by that they should be enticed to drink wine . now that i may press this rule , i shall answer an objection which generally wicked men are subject to make , as thus , when we perswade a drunkard that he would leave his drunkenness , that he would for two or three moneths resolve not to go into a tavern or an ale house , he cries out of preciseness , and saith , what , do you count it a sin to drink in tavern or ale-house ? i answer therefore , 1. that when our hearts are affected with the sinfulness of sin , and wrought up to a hatred of it , we do as when we exceedingly hate any man , we avoid all those places where we are likely to meet him ; i may bid such an one ask god why he forbids the adulterer to walk by the doors of the harlot ; may he not say , why , she lives in a street , and as honest and godly men walk that way as in any other place in the city . 2. consider that licitis perimus omnes is a good saying , we generally perish by lawful things , for in things that are unlawful we are generally more watchful . 3. know this , that though to be tempted be not a sin , yet when we have found by experience that going to a tavern , &c. hath been a snare and temptation that hath generally prevailed over us , then to be tempted with such a temptation is a sin though one yields not , because by going into temptation which we need not , we sin ; for if one shall say , i resolve that though i do speak with the harlot , i will not consent ; though thou dost so , and resisteth all her enticements , thou sinnest notwithstanding , for thou plainly breakest the command , pro. 5. 8. 5. but suppose that it were lawful for thee to drink wine in a tavern that thou hast been so often ensnared by it , yet one effect of true repentance is an holy revenge , by debarring our selves those things which are lawful , taking gods part against our selves , 2 cor. 7 , 11. 6. consider that if thy hatred of sin and love of god be not strong enough to stop thee from the beginnings , and keep thee from the occasions of sin , how canst thou expect that it should keep thee from committing the sinne it self , when it hath got some advantage over thee . he that cannot stop himself at first , will much less ( when he hath rolled down a steep hil half way ) be able to stop himself , for then he falls with more violence , and the same strength to hold will not serve then which would at first ; therefore i shall continue the advice , to resolve not only against the sin , but against the occasion , &c. but i must give you one caution , that though you finde your heart never so much resolving against and abhorring of any sin , yet take heed that you build not upon the strength of resolutions , but beg of god that he would enable you by his strength , and that as he hath given you the will , so he would give you the deed also . it was well observed by one as follows . in effect it is true that we do understand many things by experience which we should not understand by knowledge , as this , i having oftentimes determined to do many things , the one more pious , holy , and christian then another , and having seen for the most part the issue and effect to be quite contrary to what i determined ; and on the contrary , observing that other pious and christian things were done by me , without my praedetermination or forecast ; i stood as it were confounded in my self , not understanding in what this secret did consist ; i did not wonder that in things which i determined as a man , the contrary should come to pass of that which i would ; but i did wonder that in the things which i determined as a christian , the same should befall me ; and finding my self in this confusion , it came to pass that i read that resolution of saint peter , though i should die with thee , yet will i not deny thee ; and considering that though the resolution was pious , holy , and christian , the contrary of that which he resolved befel him ; i understand that my determinations had not their issue and effect according to my desire , because i did not well consider mine own utter disability to perform any holy and good work ; so that i understood by experince , that although god punished my inconsiderateness in not suffering that to come to pass which i intended ; yet on the other side he satisfied my general desire of doing good , by suffering that to came to pass which i did not procure , nor hope , nor pretend unto ; whence i have gathered , that the will of god is , that i should depend on him in such manner , that i should determine or propound nothing without holding him before mine eyes , shewing unto him my good will , and referring unto him the issue and success of my desires and endeavours . chap. xii . directions for vows . now because vows do very frequently , especially in young beginners follow upon resolutions , and because that very many pious and religious persons have been ensnared by rash vows , and after vows it is not fit to make enquiry , therefore i shall set down some cautions of , and directions for vows . 1. as we have said concerning resolutions , let your vows be rather against the occasions of sinne then against sin it self . 2. when the subject of your vows is of things indifferent in themselves . 1. take heed of making any perpetual vow , for the reason why you make any vows against any indifferent thing , as in drinking wine , &c. it is , because then it was a snare unto you , but in process of time , it may cease to be a snare unto you , nay , it may be a very great snare , and occasion sickness or death , not to drink it , as in some cases hath happened . 2. let all vows concerning indifferent things be conditional , and let these two constantly be two of the conditions . first , that you will abstain from such a thing , or do such a thing , unless you shall be otherwise advised by some godly minister or private christian. i knew a religious woman that had vowed to read many chapters every day ; when she was unmarried she made this vow , but afterwards in the time of her lying in , and other weaknesses , the chapters were so many , that the did much endanger the losse of her sight , and the neglect of all other duties , when her poverty and family grew great ; now had she added this caution to her vow , she might have been delivered out of that snare , and though it be true that in many cases a vow may be dispensed withall , when we cannot keep it without sin , as in this case , one hath vowed a weekly secret fast , ones health , or child with which one goes will certainly be destroyed by it , yet if it be but an inconvenience , though a very great one , it will not release one from ones vow , now the reason why i add that condition ( unless some minister or for want thereof some other godly christian shall otherwise advise ) is because the several cases that may happen are so various that it is impossible to specifie them all , or think of them all , and very difficult to judge of them all , when we make the vow : and moreover if we should leave it to our selves , we should be too partial , for as when our consciences are much touched for our sins , we are subject to be too violent in our spiritual revenge , so in a little time when that pang is over , we are subject to be too indulgent to our selves , therefore it is better to say thus , lord , i do vow unto thee , that i will keep every week a day of humiliation , or that i will not drink any wine this three moneths next following , unless some such occasion shall be ; that if it had then been , or then thought of when i made my vow , that such or such , or some other godly minister would ( had i consulted with him then ) wisht me not to make that vow ; then to say , i will do this or that , unless some such occasion be , that were the vow to be made again , i would not make it . 2. add this caution , viz. if i remember it i will not drink wine this moneth , the reason is , because if you drink wine , though you did not think of it , you sin if your vow be absolute ; but if it be with that condition it is not a sin , and yet by adding that condition , we give our selves no liberty , since it is not in our power to forget it . the next caution concerning vows in indifferent things is this , add a penalty upon the breach of your vow , which penalty is not added by way of hope of satisfaction , that 's gross ignorance and superstition , but it must needs run thus , i will spend half an hour an hour a day in prayer for the church to the end of this moneth , or else give so much to the poor , and in such a case if we do either , we sin not : the reason why we should add a penalty to it , because some inconveniencies may be so great , that it would bring some very great mischief upon us , and then we have liberty to take the other part of the vow , viz. and now this penalty must 1. not be two light and trivial , but it must be of such consequence that it may be a tye upon us , and yet not of so great weight as if it should happen , it might prove some great inconvenience to us ; for a rich man to say he will give 6 d. to the poor is not considerable , and yet the same may be to heavy a burthen for one that is very poor to give . the next rule is , let this penalty be alwayes of something that is materially good , as giving to the poor , spending some time in reading of scripture ; for as for popish penances , as whipping , pilgrimages , and such like , they are unprofitable and ridiculous : the next rule is , let this penalty be alwaies some holy duty that is most contrary to thy master sin , as if thy master sin be covetousness , let it be alms ; if it be voluptuousness , let it be fasting with prayer , or abstaining wholly for a time from that wherein thou most delightest , &c. the next rule is , let your vows be rather against the outward then the inward acts of sin , rather against speaking angrily then being angry , for though inward acts of sin are worse , yet they are not so much in our power . the next rule is , if your vows are concerning doing holy duties , it is better to vow to spend some time in reading holy scripture , or such like , then to read so many chapters for thou wilt be tempted to read them over too fast , that thou maist have ended , whereas if it be , so much time that thou hast resolved to spend , thou wilt not be so subject to this temptation . chap. xiii . rules for the concluding of meditation . 1. thou art earnestly to beg of god strength to perform whatever thou hast resolved to do in his service ; this must be done fexvently , though briefly and humbly , proceeding from an earnest desire to do what thou hast promised and resolved , and also from an humble sense of thine ability to perform it . 2. the second duty is thanksgiving , if thou shalt perceive any heavenly warmth of love or spiritual hatred of sin , or any other spiritual effect wrought in thy heart , thou art to give god the glory , and not to rejoyce in thy self , but in the lord , but thou art to rejoyce with trembling , knowing that if thou art puft up , though thou hast the will to do good wrought in thee , yet if thou provokest him , he can stop it , that thou shalt never be able to do what thou resolvest to do . the first is an humble acknowledgement of our failings in the performing of this duty ; for if we were not green wood , that love which is now but a spark , would have been a flame ; god is not wanting unto us , but we are wanting unto our selves and him ; after these are performed , there remain three duties more . 1. we are to remember what vows and promises we have made , and it is very usefull to write down all the vows ( as thou makest them ) in a book , because that we shall else be subject to forget the vow , or the time , or conditions upon which we made it : and it is good to have a book to keep a register of things in it ( besides a diary which i have spoken of , and given rules for in a manuel , entituled , a directory to christian perfection . 1. let one head be ( for which you are to leave some leaves ) for vows , under which you must write down all your vows or resolutions , as you make them , or spiritual promises for christians , and such like . the second must be for the mercies of god , eminent deliverances , and also answers of prayers ; these are to be set down with all pertinent circumstances that may any way encrease the mercy . the third head should be for grosser failings , which were good to be writ down , not in letters at length that every one may read them , but in characters known only to our selves ; there are other things which because i do not now speak purposely of that business i omit . the second thing after meditation is ended , is , to remember what passages in our meditation did most affect us , and as it were to lay them up in our thoughts , that frequntly we may in the rest of the day think of them ; as when we walk in a garden we content not our selves with enjoying the fragrancy of the flowers while we are there , but if we may have leave we often gather a nosegay to smell of the rest of the day . in this business of meditation do thou likewise . the third duty after meditation is by degrees warily and unwillingly to go out of the presence of god to wordly employments ; do not go from the presence of god ●● a bird out of the snare , with joy and with speed : and thou must go also watchfully and warily from such employments , as one that carries some precious liquor in a shallow , broad , brittle dish he looks to his way , to the dish and liquor that is in it , lest by holding of it awry by falls or stumblings , he should spill the one , or break the other : so must thou be watchful over thy wayes , else the grace that god hath powred into thy heart in this duty will be spilt . to rush into holy duties or out of them , argues two great undervaluing of the things of god. chap. xiv . of the duty and general rules for meditating upon scripture . there are three great designs the people of god have in reading of the holy scripture . 1. to be very ready and conversant in the holy writ , that so upon all occasion whether it be for direction or answering of a temptation . we may not be to seek , and to the end it is necessary that we read some chapters in the bible , every day three or four chapters every day will read over the bible once in a year . the next design and end that the people of god have in reading of the bible is , that they may understand it : the first had need be done with all serious attention , but this with much more ; and so i come to the third end of a saints reading the word , of which is that when he hath read it , he may meditate upon it , this is the most necessary and useful design of our reading the scripture , which is to be done with the greatest seriousness of mind as possibly can be . but as all scripture is not equally suited to this end , so neither can we think at all times to be in a fit frame and temper to perform this duty , we can go but slowly on in this way , and were every verse in the bible a fit subject matter for our meditation , our life were far too short to meditate it over , or the third part of it ; that this meditating upon scripture is a duty needeth no more proof then this , to wit , that the psalmist puts it as a necessary ingredient , into the character of a blessed man , viz. that he is one that meditateth in the law of the lord day and night , in the 1. psalm and the 2. verse ; if thou didst never meditate ( i do not say according to the method that i have set down ) upon the word of god , thou art an accursed creaturre ; there are but a few who think this to be true , or are perswaded that this duty of meditation is so indispensibly necessary , or at least , that live accordingly . let us look a little into the holy scripture , and see the practise of the saints , david the holiest man for his affections that we read of , and you shall find him very frequent , nay indeed daily exercised in this duty , psal. 63. 6. 77. 12. 119. 15 , 23 48 , 78 , 79 , 99 , 146. by this means he saith he got more wisdom then those who one would think are most likely to get wisdom , for first malice maketh a man very wise to do mischief , it is no wonder , for the divel helpeth such in their wicked devises . secondly , those who are aged are generally wise men , for vvisdom is with the aged . and then thirdly , tutors are wiser then their pupils , yet david went far beyond them all , which wisdom he attained unto by being much in meditation upon the scripture , as he telleth us in his 119. psal. & ver . 98 , 99 , 100 thou through thy commandments hast made me wiser then my enemies , for they are ever with me , nay further he saith in the 99. ver . i have more understanding then all my teachers ; how got he that wisdom ? why it was by making gods testimonies his meditation , and then he understood more then the ancients , because , i keep thy precepts , as he speaketh in the 100. vers . joshua a king , not withstanding his great and important affairs ( being the monarch of the jews ) yet he was commanded continually to meditate upon scripture . the book of the law was not to depart out of his mouth , but he was therein to meditate day and night , as you may read more at large in the 1 ch. of jos. v. 8. i have observed in other kinds of solemn meditation . so is this , there is little of learninng required for performance of it , as joshua was but a servant to moses , and so not likely to be so learned a man ; and david a man , the most conversant in meditation , and that with the best success that we do read of , yet he was but a shepheard , and afterwards a souldier , employments which require much learning to make a make a man capable of : as for the rules and direction of this duty , they differ as to the main not much from those i have hereafter given , for solemn meditation upon some particular points of religion : as for the preparatory acts they are the same in both ; we are to consider seriously with our selves of the scope of the words , that so we may the more fully understand their drift and aim , and we are not to let the truth pass , until we have by effections , examination , or resolution some wayes advantaged our selves in the most holy faith , or some wayes else benefitted our souls , by a general view taken of the words of the text , we may see the abundant sweetness and fragrancy of the word of god , as we do the odour of flowers by senting them ; now meditation draweth forth the honey of the flowers into our bowels , and nourisheth us thereby , the beauty and odour of flowers are very delightful , but they nourish not , so bare understanding of the words themselves do rather delight then profit us , and if we go no further , it is but so much on in order to solemn divine meditation . i look upon it as one of the greatest sins of the professors of england , that the reading , studying , and meditating upon scripture is so much neglected , hence people grow not in knowledge : i have writ the great things of my law , and they are strange things unto you saith god , hos. 8. 12. doth any man let the letters of his friends lye by him and never read them : if lawvers should never read law books , but have them in their studies , it would be very absurd ; how wonderful would they be to seek in the resolving of case , if upon the thousand part so good grounds as we have , that the scripture is the word of god , we should hear of some prophecy from god , setting down what would be the doom of england , and all these publick transactions , would not every one be industruous to get it , and read it ? we have a more sure word of prophecy , and that which teacheth of matters of far greater concernment , then the temporal welfare of this nation , and yet it lyeth by us as a thing forgotten . the rules for meditating upon the scripture , are either those which highly concern the matter of meditations , or the right manner of them ; for the right manner of our meditations , let it be with all reverence and humility , and sense of gods majesty upon our spirits , and how utterly unable we be to understand the vvord of god , without the spirit of god ; if any one in the pride of his heart shall think by the strength of his gifts and parts , savingly to understand the mysteries of salvation , he will find himself quite mistaken ; for as god sendeth the rich empty away , so he will send the wise , and the prudent , ignorant away . it seemeth a strange carriage in christ , to rejoyce in the spirit , that god had hidden the mysteries of the gospel from the wise and prudent : it is wonderfull arrogance for any one to think he can know god without his leave , whether he will or no , or think to see god by any light but by his own . he may as well see the sun without the sun ; one put a question why christ came not as moses , or as a prince , but in the form of a servant , nor as john the baptist in an outward austear way , but came eating and drinking , he was answered among many other things , especially for this , that he might deceive the reason of man. for had he come in the outward form and manner of a prince , then humane reason , might have something to build upon that he was the messias : outward mortification is in high esteem with the world , but inward mortification , and to be inwardly holy without proclamation , is most sincere . the second thing for the manner of your meditation , if you would meditate aright , is to come with an indifferent mind , and take heed of bringing the creature to your mind , but bring your mind to the scripture , and hear what the lord will say unto you . thirdly , let your meditations upon scripture be very serious , we are to know god as well as to love him with all our mind & strength : we may do the things of the world well enough , and yet mingle many thoughts of god with our worldly employments , but we cannot mingle the things of god and the world together . fourthly , let the end of your meditations be to raise holy affections , and to have stronger resolutions for god then ever you had before , not only to know more of , but that we may have a greater love to god , or else 't is not meditation but study . chap. xv. several rules for the subject of our spiritual meditation . 1. the first rule to be observed in the choice of a subject for your meditation , is this , viz : to choose those places of scripture to meditate upon , as are most suitable to your master sin , as if your master sin be pride , choose those scriptures to meditate upon which is most in speaking against pride , and set down gods hatred and detestation of it , or his severe judgements executed upon it ; and all his threatnings against it , as you may see in several places that set down the evil nature or effects of it , and so of any other sinne that is not thy master sinne , for it is of great concernment , and a sure sign of sincerity to keep our selves from our own iniquity : thus you find david speaking of himself , that he kept himself from his own iniquity , psal. 18 , 23. 2. meditate upon those scriptures which you find suitable to the dispensation of gods providences , as when the church is in danger of persecution , then meditate upon those scriptures which either command you to have , or do commend the saints of god for having a sence of the saints sufferings upon their spirits , set down the places that make promises to those that are sensible of the sufferings of the saints , and also those places that do set out gods love to his people , and promises of support , and deliverance to them in the time of their adversity meditate also upon the histories of gods deliverance of his people in their great straights , and also of the way and method of his deliverance , of those prayers also that prevaileth with god for their deliverance in such cases . 3. meditate upon those scriptures which are suitable to mens personal providences , as if thou art rich , then meditate upon those scriptures that set down the danger , and the duty of the rich : if thou art afflicted with sickness , poverty , or disgrace , imprisonment , meditate upon those places which set down thy duty in those conditions , and those promises that set down comfort for thee in those conditions . meditate upon those scriptures which set down the carriage of saints in thy condition , and how god supported them , and at last delivered them . 4. let your meditation be upon scriptures suitable to your temptation : as if you are tempted to uncleanness as joseph was , then meditate upon those scriptures which speak against uncleanness ; it is fit to meditate of the hainousness of sin in such cases , and not of those scriptures that may increase your temptations , but of those that may remove them , as a person under desertion is not to meditate of those scriptures which do speak of the sinfulness of sin , or of the majesty of god , and his terrible wrath executing judgements upon sinners , all which serve rather to terrifie a poor drooping soul then to comfort it , but let him rather meditate upon those scriptures which do speak of the merciful nature of god , of the full satifaction of christ , and of his great love to poor sinners , as to paul , manasses , mary magdalen , and some such other great sinners whom god hath pardoned . 5. let your meditations be suitable to the ordinances that you are to be made partakers of , as if you are to receive the sacrament , then meditate upon your preparatory , concomitant and subsequent duties : meditate upon the love of god the father , upon the love of god the son , jesus christ , consider the excellency of his person , the greatness of his sufferings , and how valid they be to the satisfaction of gods justice , and so likewise to consider of the excellency , nature , and use of the sacrament . so if thou hast a child to be baptized , consider the duties and promises of belonging to that ordinance , the duties thereof belonging to thee for the present , but to the child for the future . 6. the scripture is not to be meditated on as it is to be read : there is no part of the scripture but what is to be read by us , but there is a great deal of scripture which cannot be a fit suject for us to meditate upon , but such as i shall mention , though there be many parts of scripture besides , which may be fit proper subjects for us to meditate upon , but these most especially , as the psalms of david , many chapters of the proverbs of solomon , some choice places of the canticles , most of the holy gospels , and most of the epistles , something of the revelation , and then all promises in general , and that for two reasons , the one is , because the promises themselves put us upon the duty , and then the promises bring comfort ; far be it from us to despise the consolations of our heavenly lord : meditate also upon the holy and blessed commands of god , and the examples of saints ; and let this be your meditation to say thus within your selves , why should abraham love god , or david love god more then i ? why should the angels love god more then i ? god hath forgiven me thousands of iniquities and transgressions , but never forgave the angels one . when thou readest holy examples of the old testament , you may see that not only such and such things are feasible , but that with far less help it was done , then now we in these gospel times have to do it with . 7. let christ be very much the subject of your meditation , when i consider the whole business of the worship of god from the beginning of the world to christ , and how god doth acquiesse in christ , and that the highest angels desire to know him . i fully conclude , that christ is wonderfully worththy , to take up our thoughts , our chiefest love , and our greatest joy , so that the question will not be , whether christ be worthy of our love , but rather whether our love be worthy of christ , and as the other , so this is unquestionable and of doubt , that it is not . instances of solemn divine meditation . meditation i. alas my god , i am in a sad condition , mine afflictions grow daily upon me , and that which is mine unsupportable misery , my corruptions grow faster upon me then my affliction ; what before made me weep will not now make me sigh ; the heavy burthen of a great abomination doth not lie upon me so much as before i was oppressed with a vain thought in my prayers : alas lord , alas , i am undone , alas my corruptions have almost made me love them , and make me weary of duties , and careless of graces , my joyes are gone , and my sorrows are gone that were suitable to thy word , and now my joys are but the laughter of fools , and my sorrows are carnal , sensual , and more of hell in them then of heaven , and as now i can scarce tel my sorrows , so have i scarce any sorrow to tell ; i have sate down and wept to consider the great decayes of holiness in me , but now i can see my god going from me , and when as now he is even out of sight , mine eyes are as dry as my heart is hard ; alas lord if thou wilt not return , thou wilt lose a poor soul that hath loved thee , and is somewhat troubled ; now poorsad soul that it is so wicked as it is . meditat. ii. lord , thou seest the strange distempered temper of mine heart and spirit , ah blessed god i should take more comfort if i should see my heart-blood running forth before mine eye , then to see mine eyes so dry and my heart so hard , i have worn out almost all motives to holiness , they now take no impression in me which before were too strong for me to bear , they ravisht me which now do not move me : i scarce ever go to prayer but i have enough and too many spiritual complaints to employ it to express ; if every day i had not just cause to bewail a continued decay of grace , i might have some respite of my griefs : but what shall i now do ? vvhen every day shall bear witness against me , and every night my sin shall go to bed with me , and lie in my bosome , and rise in the morning more strong then at night : ah when my former holy life shall be more terrible then others wicked lives ; when my former prayers shall be like the gall of asps unto me , vvhen those duties which should be my comfort are my terrour : alas what can my poor soul do ? when my present sins , and my past duties , which of them are the heaviest burthen unto me , i do not know , what shall i do ? when i consider these things , then the thoughts of the affliction that lies upon me makes me weep a tear or two , and my vain heart , my deceitful heart , would perswade me that i weep for my sins : those in desertion are in a blessed condition to me , they are sad and i am miserable ; i am guilty of that which their consciences do but accuse them off : alas , have i my communion with god ? my sweet communion , and the power i had to prevail with him for any mercy almost that i prayed for ; now i can pray , and pray , and pray , and go away without a blessing , i can almost be content to be wicked , thou knowest mine heart , or else my tears would deceive thee as well as me : if they are worldly thoughts that have estranged me from thee , thou knowest how to cure me ; if mine utter impoverishings will cure me , let me be as poor job ; if thou wast not such a physician as thou art , i was past cure . meditat. iii. lord , i am come now to power out my soul before thee , and my tears in thy bosome , to tell thee the sad thoughts and sorrows of my heart ; ah my god , in this bitterness of my soul , and with tears in mine eyes , and pride in my heart , and sencelesness upon my spirit , i speak these things : ah lord , thou hast scourged me with scorpions , for my sins do encrease as well as my afflictions , these afflictions to me are scorpions , to me they have poyson in them , and at once i am scourged and stung with them , a sad ease it is when my punishment is heavier than i can bear , and yet notwithstanding i go from the presence of god too , and that more and more . my tears dry up in mine eyes , and my love goes out of my heart as soon as kindled ; when the candle of the lord shined upon my tabernacle in my first conversion , when the fire of thy love was kindled in my heart , i have had some discourses , of devotion , that i was not able to bear the ravishment that the remembrance and meditation of them brought to my soul , now almost as full of sadness as then of joy : after those times , as those after the flood ; my joyes and the acts and workings of my grace grace grew very short liv'd in comparison of what they were before ; then they were methusalems for age , and sampsons for strength to what they are now ; before though i fell spiritually sick , and my strength and comfort was gone , yet i was sensible of my weakness , it was a pain and a grief unto me that i could not walk into the delightful garden of the spouse , and to the sweet bed of his spices ; i could weep for want of tears ; if not , i could mourn for sorrow , but now like a man that groaned and strugled so long that he can struggle no longer , but grown senceless , can hardly be perceived to breathe or live ; if the sweetest musick should be plaid by him , or the dearest friend in the world should come and ask him with tears in his eyes , dear husband , or dear wife , how do you ? the poor sick one doth not so much as open the eye to see who it is that speaks , or if open them , they being presently heavy with death , fall down again , and he dies ; so is it with my poor soul sometimes , i can hear my saviour as it were saying unto me ( for sometimes methinks i see him about my sick soul , ) ah poor soul how dost thou do ? is my joseph yet living ? but alas , lord , thou knowest i have scarce strength or life to lift up mine eye to thee , lord , can these dry bones live ? can these dry eyes weep ? can this frozen heart be enflamed ? meditat. iv. lord , i am ashamed to consider what i know of thee , when i think what i do for thee : ah my god , the cares of the world lie heavy upon me , resolutions though never so strong are too weak to overcome my corruptions ; alas , i can scarce say any more then i have said in the confessing and bewailing my sad spiritual condition , though i have said nothing to what i should say , have i not told thee lord , with tears in mine eyes , and with a sad heart , that i found my corruptions get ground of me ? my prayers , my tears , my resolutions , and some endeavours do resist , but cannot overcome them , these keep them from prevailing so soon , but not from prevailing ; i humbly confess or desire so to do , that i may complain to thee , but i should add to mine abominations exceedingly if i should complain of thee ; mine heart doth alwayes tempt me to it , when i consider what i was , and what i am , it is a talent of lead upon my soul , yet since my preaching thou art glorified , and thy people edified more then if i should spend all my time in private meditation , i am willing to submit , only i do humbly beseech thee with tears in mine eyes , that though i have less time to spend in such private duties , yet that my poor soul may not lose her love to them , and though i perform fewer duties , i may not perform them worse then i did when i performed more . meditat. v. i do much wonder at my self and at many , nay some what at all christians upon dayes of humiliation , but most at my self to hear the tongue of a poor christian confessing , and his eyes weeping for his sins , and speaking of them with such expressions and such fighs that one would think . surely this christian keeps a strict communion with god , surely he would not sin for a world , surely god is in all this mans thoughts : and yet stay but whil'st he hath done his prayer , and you find in him such strong thoughts , words , and actions , that are almost incredible , loose and idle words , and vain thoughts , i but too often experience it , and makes it even past hope it should be otherwise with me : if any town that was straightly besieged with cruel enemies , should send for aid to such or such , and when they came they should send out most of the town to joyn with the enemy against those that came to help them , what should we say of such people ! lord , just thus are we , we have a world of corruptions and temptations , sin and hell , and satan , all beset us , and violently assault us , we pray for the help of god against them , day after day , we send our prayers to heaven for assistance , well , god doth send his holy spirit to helpt his poor soul , in the ministery of the word tells us what we should do to overcome these enemies , and sending many motions of the spirit to bring into our souls grace to strengthen us ; we will not do what he adviseth us to do , nay , but we take part with our corruptions , and resist and fight against the power of ●he world to come ; o thy patience is not to be understood , i am weary , to think before i go to prayer , how little fruit i expect from them , i pray , and pray , and weep , and hear , and sigh , and confess these as well as other of my sins , and yet as a ship in the sea they do divide my corruptions for the present ; but they presently return to their former course ; lord do not the bowels of thy compassion yern within thee to see me thy poor servant in such a miserable condition as i am in ? dost not thou see how sin and corruption do as it were lye gnawing upon me , and eating up my very flesh , and destroying my soul , and i have neither hand nor foot to move against them ? lord , who is it that must make me hate corruption , is it not thy spirit ? who must overcome my resisting of thy spirit , is it not thy spirit ? lord , i do not know in the world what to do , to leave off striving were not only to despair of thy goodness , because thou dost not help as much and when i will , and besides if i cannot get ground , nay , though notwithstanding i lose ground , yet doubtless i shall not go so swiftly down the stream as if i strove not at all : if i must be forsaken by thee to all eternity , yet lord , let me not while i live so fall that i should be a scandal to religion ; alass , is it come to this , o my soul , that i must say , if god will forsake me for ever ! meditat. vi. since our dear lord jesus christ hath loved me and given himself for me , oh that my heart was ravisht with his love ! oh that he was the beloved of my soul , and that i were sick of his love who dyed for the love of me ! oh that i could not be stayed but with his flaggons ; this my jesus the chiefest of ten thousand hath told me that he that saw thee , saw the father , whereby i understand that thou art just as he was , as pittiful , as gracious , as willing to forgive , as sweet and as easie to be entreated as my good saviour ; and in all the things and passages that thy word hath made known to us of him , i read not of one of all that came to him , not one poor soul that ever begged any grace or any pardon , nor never did any come to be healed of any bodily disease in vain ; lord , thou art as he was , lord jesus thou art as thou wast , thy being in heaven makes thee not less like thy father , or thy self ; blessed god , i do beseech thee , to give me , thy poor hard-hearted servant a soft heart ; lord jesus i beseech thee ( thou seest mine heart , my poor heart desire as imperfectly , as coldly ) to make intercession for me , me , for whom thou hast paid a dear price , as one that hath been so long from his friend hath he can hardly call to remembrance what countenance he hath , so i , poor i , that cannot chuse but pity the sad condition of mine own heart , which though it doth not uncessantly and importunately desire grace as it should , yet methinks it is a sad thing to see it in such a careless temper , i am such a stranger to thee that i have much ado to make one thought of thy sweet love and excellencies that may affect my heart , and bring the sweet apprehensions of thee to remembrance . thy tender mercies and former relishes of thy goodness are to me like the shadow of death , they are as christ walking upon the waters , they terrifie me ; lord let me weep thee to me again ; oh my god i am undone , undone , undone ; a poor undone creature ; those in desertion are in a thousand times better condition then i am , they want the comforts , but then indeed they have the graces of the spirit , but is not my poor soul that wants both in a sad condition , that can sit down and fall asleep when i should seek my saviour ? i have a soul of such a temper as makes me wonder at my self , as in the spring , and sometimes there will come a cloud that will seem to overspread the heavens , and yet on the sudden all will be blown over , and the day so fair that there will not be a cloud to be seen ; so am i , sometimes my heart is full of sorrow , and mine eyes full of tears , and yet upon the sudden , my heart loseth that sweet sad temper , and all is blown over , and not a cloud appears , and these clouds of grief are not dispersed with the comforts and joyes of thy spirit , but with worldly business or company : when i do grieve for my sins , carnal grief bears a share in it and carnal joy abolisheth it . meditat. vii . to confess my sins without any sense of them , without any hatred of them , to pray for grace , and not to be sensible of the necessity or excellency of it , to come to thine ordinances without reaping any good from them , to think and meditate of thee , and neither admire nor love thee , nor long and delight to be in thy company , to what purpose are these things ? thou desirest of us our hearts and not our works , words , or thoughts , without that : ah my lord and my god , shall all be in vain , and wilt thou cast me off for ever ? dost thou hate my soul , and am i an abomination unto thee ? must i be shut out for ever , and never enjoy the sweetness of thy presence ? thou wilt not o my god , thou wilt not , thou canst not o my god , thou canst not , for thou hast made a covenant withme , and i claim that covenant , for i have not any thing in world besides thy covenant in the lord jesus christ , that i can so much as have the least hope that will do me any good : if the lord jesus christ did not sit at thy right hand to make intercession for me my sins continually , daily , hourly clamoring against me , and accusing of me , must needs prevail against me . alass my hear is far from that spiritual frame that thou requirest , for the miseries that sin brings are more troublesome and heavy to me then the silthiness that is in fin ; thy blessings are more lovely in my eyes then thy self ; every duty hardens me in my formality ; lord , thouart the father of mercies , oh have mercy upon me , for my case is not the common case of thy people , but few , few of many , may be found whose soul is like my poor soul , for where is there any that can say so , and yet be so little affected as i am . meditat. viii . mine hopes are false , and my fears are true , the deadliest poysons do not make me sick , nor the excellentest cordials do not comfort me ; i am not sick of sin , nor doth the sacrament of the body and blood of christ fill me with joy , nay , rather doth it not fill me with griefs and fears ? if my fears and griefs were not carnal , would they were more , but my carnal joyes eat out my spiritual grief , and my joyes also : i am as it were like absalom , i hang between heaven and earth , i would fain have heaven , and yet would not part with earth : oh my lord jesus christ , art thou of no more excellency in mine eyes ? doth thy love to me raise up no more love in me then to stand deliberating what to do , when thou standest with stretched out arms to receive me to thy bosome ? canst thou love one that loves thee so little as i do ? thou didst love me when i loved thee not at all : why sittest thou so sad o my soul ? go cast thy self into the arms and bosome of the lord jesus christ , there lie and hear the beatings of his heart toward thee , and it may be thou maiest be warmed with the heat of his love ; christ pours out the boyling streams of his heart-blood upon thy poor soul , for his hear , boyled in love towards thee , and can thine heart still be frozen ? oh infidelity thou art the poyson of my soul , thou with thy cold blasts hast frozen m●ne heart and keep'st it so ; lord give me faith , or else all thy mercies are in vain , thy love is , and hath been too great for me to believe : lord , thou that lovest me so much as to give me christ , oh love me so much as to give me saith to believe it ; there remains in mine heart no more then the first spark of thy love , and the first principle of grace that thou didst put into my soul when thou didst regenerate me ; all the flames are gone out that were once kindled in me : all the fruit , and leaves , and boughs are stript from me , there are all things to doe beside bare regeneration , i am as an arm cut off , so that it hangs only by a little skin , a slender thread ; lord , this is my hope , that my corruptions and satan that have quenched these flames that i have had , shall never be able to quench this spark : but alas that is a poor comfort , that this is all my comfort , that i shall not lose heaven , though it be a thousand times too great a comfort for such a wretched sinner as i am , to have : it it nothing to lose all my comforts , all my duties , all my sweet communion with thee , or at least only so much of these remains as to keep me from being utterly cast off ; for one that had fared deliciously every day , to come to have no more bread then to keep life and soul together , though he dies not , yet he hath a miserable life : thus , thus , and far worse it is with me . meditat. ix . i. i stood clear before thee o my god , of those many sins , of sencelesness under judgements , fruitlesness under ordinances , mispending of time , want of watchfulness of mine one wayes , and for the appearing of the lord jesus christ ; only my sins of unkindness to the lord jesus christ , were enough to cause thee to take away thy mercies from me ; i have heard and read the great mystery of my redemption , of his being scourged , and crowned , and nailed , of his bleeding and dying for me , of his great love , and such things , that if a friend of this world had done or suffered the thousandth part so much , his memory would have been precious . meditat. x. ah my dear god , thou hast been my god , and therefore thou art my god , how little can my soul know by any thing that i now either do or feel ? i am fain to fetch evidences and signs from actions done many years since : my prayers and other holy duties were matter of more joy when i did them than now ; they have terrour in them : now i think i do them not as heretofore : i have been assisted by thy grace , oh my lost joyes and my lost duties , where i shall find you i know not , the joyes i had formerly , and the great zeal of mine heart made me pray , but now not out of feeling and zeal , but for zeal and joy , and i go from prayer with a sad heart and a hard heart : my prayers come neither from my heart nor reach to my heart : oh my lord jesus christ where are thy motions and the joyes of thy spirit to work thine own work in me ? why do i walk in this valley of tears not only without comfort , but without grace , i do even stand astonisht at my self to see the vast difference between my self now and when i was thine ; when the candle of the almighty shone upon my soul , and the spirit of my god dwelt in me , then sorrow and weeping flew away : alas ! i now have scarce any thing left me but carnal tears , and one great cause of my grief and part of my misery is , that i can weep no more ; sometimes indeed tears stand in mine eyes when i consider these things ; lord give me faith , o give me faith , i feel a deal of atheism in my heart ; mine heart is so full of corruption , of all kind , and all degrees , that i can feel no bottom of this stinking ditch ; mine imagination is divers times a through-fare for satans blasphemous thoughts , which my soul abhors , i may even sit down and spend the remainder of my wicked life in weeping and wailing , and wringing of my hands , and tearing off the hairs of my head : my sad soul may say to my god , art thou quite gone from me , have all my hopes of thee been as dreams and empty shadows unto me , and hast thou shown me so much of heaven , and wilt thou make hell more terrible and bitter to me ? shall thy sweet mercies be turned into the gall of aspes to me , not only to be bitter but deadly ? i have cause , i have cause , lord , to mingle my drink with my tears , to water my couch with weeping : thou art too great a god to be dallyed withall , and what do i else ? as our dearest friends , though we never so much delighted in their company while they were living , yet we are afraid to be alone with them , they are a terrour to us after the souls have left their earthly tabernacles ; so my prayers while they were living prayers were a great comfort to my poor soul , but now my prayers are without life , and my supplications are dead , they are a terrour to me , they look gashly upon me , and i upon them . meditat. xi . my dear god , thou art not moved with words , if we had the tongue of men and angels , if we could speak as never man spake , if our hearts meant no more than they do , what would our vain words do ? i am ever weary of my life because of my corruptions , i can go no where nor do any thing , but my coruptions follow me , and tire me even out of my patience : o that i could weep over my prayers to see how dead they are , which way to turn i know not , i have prayed a thousand times for another heart , and yet mine heart is as hard as a stone , and so full of hypocrisie : lord , shall i cast away my confidence , and lay down my weapons , and put off mine armour , because my corruptions are so strong and impetuous , and deaden my very soul ? but alass what am i weary of ? not of my sins , but of the accusations of my conscience . that will not let me alone ; blessed be thy name that i am troubled that i do not live holily ; lord , mine heart is entangled in the snares of the world , blessed saviour , thou which hast overcome the world , deliver me from the cares and love of the world ; alass what good do my tears do me ? dost thou bottle up such tears , such puddle water in thy bottles ? let the bowels of thy compassion yern within thee towards my poor soul. it is full of sin , but my sin is my sorrow , though my sorrow itself is sinful , if thou standest as a stranger to me i must give over my self for lost , then i may say , farewell prayers ; better to say , farewel , then to add to my former sins a greater guilt by defiling my prayers that are as chariots to carry out my soul into the bosome of god ; what am i to stand against corruption or temprations ? i am no more able to overcome , nay to resist them , than to remove mountains . i have sinned away my joyes , and sinned away mine hopes , and even my god , if thy mercies be not greater , and what remains for my poor soul to do , but to sit down in sorrow , and even to mourn until my soul be heavy unto death ? it had been better for me that i had not been one to shew the way to others : nay , but oh my god , that is best for me that thou hast done for me ; blessed god , do but make me thine . meditat. xiii . in the most serious addresses of my soul to take hold upon god , i find an unhappy frozenness benum the best of my devotions , and thereby i shew either that i am extreamly ignorant of thee lord , or what is worse , sensless of thee ; the truth is i may justly tremble when i come to keep any day of humiliation in thy sight , not only because of the desperate sins i am guilty of , but especially because such duties do work little or nothing upon me , and this is sure enough , that those ordinances that do not soften , do harden ; i am in a great straight , my conscience drives me upon duties , and i dare not omit them , and yet my heart is so hard and filthy that they do not purifie me , so i am more defiled than before : ah my god , thou knowest what afflictions are bitter and strong enough to purge these corruptions ; lord , send them , and though i am so vile that i do not now fervently and earnestly enough desire to be cured , but yet lord i know my want of desires of reformation is one of my greatest corruptions , i desire to be cured of that , or at least lord , thy fatherly goodness i hope will take care to cure me of that , and lord , this i know , that when thou shalt send any such affliction upon me , i shall it is too likely murmure and be weary of the chastisment of the lord ; it may be i shall pray for the taking off of that corrosive before it hath eaten away that deadness of heart and other corruptions that now lie upon me , yet lord do not yield to such prayers , go on with thy cure , and if i be impatient , cure that corruption also , and every other corruption that shall appear in the time of cure of any corruption , i shall bless thee one day for not hearing , and not granting such prayers as shall be for my spiritual harm : lord death is very bitter unto me , surely it would not be so bitter , if there were no root of bitterness in me ; if i kept a stricter communion with thee in this world , i should long for a full communion with thee in heaven for ever . meditat. xiii . alas , oh my soul , may not i justly spend the remainder of my dayes in sighing , to perceive my good , from whose presence i have in former times had so much grace and comfort , to be such a stranger now to me , and what is worse , mine heart so sensless of his absence ! the time hath been when my heart hath almost bled within me to think what a miserable condition i should be in , if ever it should come to pass that it should be thus ; lord , why dost thou absent thy self from my poor soul ? if i were in a desertion of comforts , i were in a far better condition , but to be in a desertion of graces and not to be troubled , is a sad condition : me thinks i see my stock of grace grow weaker and weaker , and more and more to languish , as one that is dying , the pulse grows weaker and weaker , until at last it be no more . o lord , what to say , i do not know ; alas ! i cannot but call , and cry & pray , lord if ever thou wilt take pity upon a poor miserable speechless sinner ; lord , if thou wilt that i may overcome , lord , i cannot get my heart to be content to be damned , and indeed since then i must eternally be separated from thee , i do not desire to get mine heart to be content , but to struggle against it as long as i am able . meditat. xiv . to have satan and corruption come and beset me as soon as i awake , and to follow me all the day long , and go to bed with me , and to keep me waking , to have no respite , is a sad condition : when i should awake with my god , my good god , who kept me , and watched over me whil'st i slept ; to have satan stand ready , and hold his temptations before mine eyes which way soever i look , and to prevail so far with me , as at last to make me scarce to hate the sin he tempts me to : i feel in my spiritual part an utter abhorring of the sin , i would give ten thousand worlds rather than commit the sin , and yet i have much ado to refrain ; alas , can my secure soul live ? meditat. xv. i am in such a wretched temper as to be willing to offend my god , and when i go about to grieve , sorrow is far from me ; nay , the grief which sometimes i feel , is not strong enough to conquer the temptation , when tears stand in mine eyes to consider the miserable condition of my soul in being so pro●e to sin , the temptation encreaseth ; to hear one of thy servants groaning under thy hand , and then to stand parlying with temptation , and not rather be afraid that the same affliction , &c. lord , i am in thy hand , for affliction , lay what thou wilt upon me , i must bear it , and i would bear it patiently ; nay lord , though this temptation be such an unwelcome guest , and i am two weary of it , yet so thou wilt give me grace to overcome my impatience , i am content lord as much as i can ; but alas my god , to have satan my companion instead of my god , i hope will never be pleasing to me . meditat. xvi . lord , what vain heart thinks of thee it matters not , except it be to discover the wretchedness of it , thou hast more glorious creatures to praise thee : my praises , and my thoughts of thee are so low and so unworthy of thee , that thou mightest forbid me as thou didst the devils to confess thee , or to say any thing of thee : my dear god , if a world would buy it for one such sight of thee as might so ravish my soul , that i might never more see any beauty , or taste any sweetness in any thing but in thee , that i might see thee with open face , that i might be transformed into thy image from glory to glory : lord , thou art still beyond me , the higher my thoughts are of thee the more thou art beyond me and above me ; when my thoughts are best , my thoughts are lost in the meditation of thee , as the stone that is thrown into the calm sea , makes greater and greater circles , but can never reach the shoar : lord , i am content i may be lost in my self so i may find thee , lord , though there were none but thou and i in the world , i had enough , nay , though there were none but thou and i in heaven , i had enough , enough ; though i have nothing to say to thee but what i have said a thousand times , thou art my god my saviour , my all , thou art he whom my soul loveth ; yet though i have nothing else to say , nor case there is any new rellish yet i delight to be alone with thee : nay , though thou saist nothing to my poor soul but what i have heard from thee , yet let me still be in thy company : i had rather weep and mourn for mine offending thee , then enjoy all delights in the world ; those salt waters are more precious then their wine . meditat. xvii . lord , i beseech thee to order all mine affairs by thy wisdom , thou knowest what afflictions are needful for me ; i murmure oftentimes when thou afflictest me , although i have again and again desired thee to direct all things that belong unto me : but blessed god , let not my murmurings so provoke thee as to leave me to mine own self ; give me not what i desire but what i want , my judgement in judging what is good or bad for me is little worth ; for many times i have judged such a thing to be for my hurt , yet it hath proved much for my good , and so on the contrary , but then i have by experience found it evidently for my good , when i have yielded my self wholly to be guided by thee , all things lord make me know my self ; i am a poor creature with teares in mine eyes , and hypocrisie in my heart . meditat. xviii . lord , it fares with me as it fares with one that hath been a long time from his friend , he hath many things to tell him of , several particulars that befell him since their last being together , so lord , i have been a stranger to thee , and i have much to say to thee , much have i suffered from mine own corruptions , and little have i done ; i have a heart will let me do nothing for thee ; lord , i am but a child , pardon my bablings ; i have none to make my complaint to , no not one ; thou hast caused me to live in mesech , and to have my habitation in the tents of kedar , and if thou lord wilt supply the want of those christian friends i am now deprived of , lord , my heart is so deceitful , that i have much a do to know whether i ever was , or am yet thine : i know lord how i have spent dayes , sometimes whole weeks together in prayer , and meditation , and reading devotionary bookes to prepare my self for the communion , and yet then i had gross sailings , for there was a world of covetousness in me , and thirsting after humane learning exceedingly , and little prizing the knowledge of christ in my sermons , i did little aim at thy glory but to preach my self : now in these things i find some healings , but my duties are fewer , and now there is far more wanting in comparison of what i should be , then was then , of what i am now : nay lord , thou only knowest i shall be a gainer : but alas ! if now i am alone i shall have no more fire of thy love then i had when i lived in the midst of glowing coals of devotion , how can i but go out now , since i had much ado to burn then ? when i think of serving thee , then my heart is so perverse as to put in a carnal motive , and saith , if thou dost so , then god will bless thee in such or such a temporal blessing , and my heart closeth with that motive . meditat. xix o my god , as thou art my father , so let me know that thy love to me being known by me , may put wheels to my obedience , that now goes so heavily & that it may make mine obedience more pure that now is so full of insufficiency : i am fain to be glad almost of any motive to make me serve thee , but yet it is my burthen that fear should make me do that which love should make me do , for besides that such obedience is painful , that which is worse , it is impure also : alas , i am a stranger too much unto thee , and in being so , an enemy to my self ; lord this is the first day i have given thee this great while , it doth appear it is so by the poor and weak duties i perform ; my poor soul is like a poor desolate widdow that hath lost her dear husband , every one trampleth upon her , and oppreiseth her . meditat. xx. lord , where are those sweet embrances and manifestations of thy love , that thou hast bestowed on me in former times ? when i have gone unto the treasury of thy mercies , and fetched any mercy from thence that i wanted . thou hast given unto my prayers my dear brother , who went forth a blasphemer , or at least a common swearer , and came home , i seeking thee for him , a convert , after thou gavest me his life and the life of my mother , and indeed lord , what was it but i had of thee ? thou didst almost miraculously restore one of my sisters to comfort : but now when i cry and shout thou shuttest out my prayers , and art almost as if i never had any acquaintance with thee : lord , i know that the fault is mine own , indeed lord i then was scarce ever from thee , or out of thy thoughts : for were i but as i have been , so often keeping dayes of humbling before thee ; it could not be that my duties should be such as they are , but lord thou seest the tears th●se thoughts cause me to shed , they are thine , do thou encrease them , but take away this dulness and deadness of heart that is the just reason why i shed them , and if thou shalt once purifie and inflame mine heart by faith and love , i shall shed abundant more tears for my wandring thoughts in prayer , then now i do , for all the abominations i am guilty of ; alas , lord , the ordinary dayes of thy saints are far more holy then the dayes i set apart for special service of thee ; and their thoughts in the midst of their worldly businesses , are more devout and zealous then my thoughts in my prayers , were alwayes with thee : i scarce did any thing , though almost of never so small moment , but the reason why i did it this or that way , was , because it was some way or other more for thy glory : lord , it is not thy fault , for thou dost wait to shew mercy , whether my wretched heart will consent to it or no : this i do set down as an infallible truth , and let all the world give thee the glory of it , all thy ways are holy , just and good , and thou dost stretch out thine arms to embrace us , it is our fault that we do not run into thy bosome , the infidelity and other corruptions that are in our bosomes , make us think that thou art not willing to receive us , or imbrace us , and so we not coming , we want that experimental knowledge of thee , that would ( if we had it ) make us not so timorous of coming to thee as we are . meditat. xxi . before i begin to write , i know i have more cause to write in blood , or tears , then in ink ; can a mother forget her child ? it is not , can a child forget the mother ? nor is it , can a mother her child , if the child forget her ? or , can there be any case wherein the mother can forget her child ? lord , do thou awaken my heart for it is a sleep ; lord , do thou raise mine heart , for it is dead ; do thou thaw my heart , for it is frozen ; lord , thou art that celestial fire that enflames all thine angels with love , i have no way but to come before thy presence in hope that at the last shall be thawed , if not inflamed , thou wilt not put out the smoaking snuff of a candle , i am such an one , enlightned and enflamed , though now i send forth nothing but an unsavoury stench : what , shall i stand imperfect as i am thus speaking , what i may , and what i have to lay , to my god , lord. thou hast commanded in thy word , that if an adulterer defile a woman , and she cry not out , then he shall be put to death : lord , infidelity , hypocrisie , and vain-glory are come to undo me , to defile my soul , and they have almost perswaded my soul not to cry out ; to be ravished is a great affliction , but to embrace the adulterer is an abomination . if i cry to men for succour , if i go to ordinances , alas the adulterer is a strong man , he hath locked the doors of my soul , and none can break them open but thou only : lord , do not thou stand knocking at the door of my heart , for the strong man will not , and i am kept so fast by my corruptions , i cannot come to let thee in ; lord , break open the doors , and come in to help me before i am utterly undone , as it was with the levites concubine , so will it be with my poor soul , corruption after corruption , and sinne after sinne , will so abuse her , that she will be at last dead : alas ! me thinks i look upon my poor soul as one looks upon a ship tossed among rocks in the seas , one sees it , and pities it , but knows not how to help it ; there comes a wave , and carries it with violence amongst the mid'st of the rocks , and makes it reel and stagger like a drunken man , and then all in the ship are fain to pump and toil to save their lives , at last it was dasht in pieces , and all fain to get upon broken pieces of the ship to swim to the shore , if it may be : my soul is even labouring for life ; lord , what wilt thou do ? wilt thou be as a man astonish't , and as a mighty man that cannot help ? then i am undone , then i may say if thou wilt not , then farewel all my duties , farewel all my graces , and all my comforts which i have had in the dear embraces of my god : ah , must i not pray but with my tongue ? mast i have no more comforts but what poor creatures can give me ? lord , if i must perish , let me perish in thy way , let me convert many unto thee ; though i know my damnation shall be greater if i perish for living so contrary to mine owne doctrine : lord , i am a poor miserable man , and a more miserable christian , thou art , i cannot possibly imagine what , but i hope lord , i shall know ; these dayes of ignorance and sin will not alwayes last : when my change comes , i shall nomore sin and repent , and repent , and sin , as i do now : oh my corruptions i hope one day i shall leave you all in the grave behind me ; the day is coming , when while i am praising god you shall not come and lie as a talent of lead upon my soul ; and hinder my flight , come lord jesus , come quickly , come while my soul is filled with joy to think of thy coming ; o my god , thou art enough for me , for my soul can hold no more ; lord , i am afraid of the joyes sometimes i have to think of thee , tears for my sins are fitter for me then tears of joy , yet i dare not refuse them , nay , i cannot if i would , they are so sweet , so sweet ; heaven is but a greater measure of them ; lord , thou art enough , enough for them that love thee . meditat. xxii . to see a dead man arrayed with all the richest clothes , still there is more horrour to behold him then delight ; so my poor soul looks gashly in all the duties i perform , i have a cold and dead soul for all them , and more terrour there is in the deadness then there is comfort in the multitude of them , this i know by experience ; yet christ is not sweet unto me , my dear saviour , to whom i was so dear : lord jesus give me a heart that may feel thy sweetness , i am convinced that thou art so , but my poor heart hath not enough tasted the sweetness of this truth , that all things are dross and dung in comparison of christ : lord here is mine estate , mine health , my life , my liberty , and all that i have , and had i more , i would freely give all ; give but such a heart as i desire , and the same will i consecrate unto thee in spiritual affections all my dayes : now i think thus with my self , when i was most desirous of , and addicted to humane learning , it was wonderful delightful to me to be instructed in some new truth , or to have some difficult question clearly resolved ; to read the mathematicks was wonderful delightful , because they prove such strange things , then i have recourse to the word of god , and by that i am assured that all the treasures of wisdom and knowledge are hid in christ , and in his gospel , then further i have recourse to the experience of the people of god in the word of god , and in particular to paul , who being a learned man , yet accounted all things as dross and dung in comparison of christ ; i have also recourse to the experience of several godly persons i know , of the abundant sweetness , and excellency of the knowledge of christ , therefore lord though i have not at this present the power and ravishing feelings of christs excellency , yet assuring my self all these wayes whereby i fully do assent to that truth , that it is life eternal to know thee , and jesus christ : i do beseech thee , o lord to give me a fuller knowledge of thee in christ ; i beseech thee , i beseech thee , let not my undervaluing of this knowledge cause thee to deny it , i shall more value it , if i had more of it : lord , i know if thou shouldest look in me and my life , to see what thou canst find to hinder the granting of this request , thou maist find enough ; nay , i that know my self not so well as thou dost , know enough , and enough , nay , i know nothing to move thee in my self , except something i have had from thee , those things i have so abused , that i know they may be swift witnesses against me : but lord , if thou shouldest give me this knowledge of them , i might do great things for thee ; lord hear me : alas , lord , my desires to know christ do even die , while i am praying to know him ; alas , lord , such an heart as i have is fit for none but thee , for none in the world can tell what to do with it , but thou only ; it is past the skill of all in heaven and earth but thee , it is not in the power of ordinances and duties , if thou shouldst not set in . i would pity the soul of my greatest enemy , if i should see it in such continual storms & troubles as are in mine , there are new corruptions appear , such as i may term them nothing so fitly as sparks of of the fire of hell , to have ones heart rise against god , when the continual desire of ones soul and prayer is , that one might be inflamed with the love of god ; lord , while i am working my heart to a serious thought of thee , endeavouring to have my heart full of admiration of thee , and affiance in thee , before i pray unto thee , that if it may be my prayers may be as an arrow drawn up to the head , but when i go about to pray , and send up my petitions , my thoughts of thy glory and goodness slack , and it fares with me , oh my soul , as sometimes it doth with one that is tying knots , when one hath pulled the first very hard , yet it slacks before one can tye the second ; it i keep but a strict communion with thee , and did as thou desirest , ( lord , why shouldest thou desire us alwayes to be with thee , how should we be acquainted with thee far more then we are , and if we knew thee more , how shoould we love thee more ; and if we loved thee more , how should we know thee more ? for thou revealest thy self to them that love thee ; alas ! o my soul , why should not we alwayes be with god ▪ since he gives us leave ? how gracious art thou to invite such sinners as we are to come to thee ! for thee to wash our souls clean with the immaculate blood of the lord jesus christ ; alas , lord , i am mine own enemy , nay , i see it and know it , and it cannot be otherwise : lord , i am so tired out with my corruptions , that i am even weary of my life , and almost weary of my duties ; lord , even at this present , how when my ●oul was so troubled that mine 〈…〉 were ready to weep , there 〈◊〉 a thought of a poore worldly business into my soul , and my thoughts and sorrows for heavenly matters are gone ! meditat. xxiii . o my god , how coldly without love , how doubtingly without faith do i call thee my god! lord , how careless am i in thy service ? how very careless ? how long lord , holy and true , shall i be thus laden with corruptions ? nay , which is my greatest misery , i am not but very little sensible of my own vileness , that makes me that i do not hunger after righteousness . blessed lord , i do humbly prostrate my soul before thee , and do with all the weak power of my soul importune the merits of my dear saviour ; i pray thee to look upon me in mercy : when the poor wounded man that went from jerusalem to jericho , lay half dead , and speechless in the way , though he was not sensible of his misery , yet the good samaritan was ; though in his tongue did not , could not , call for pity , yet his wounds opened their mouthes wide , and spake aloud to the samaritan , though his eyes shed no tears , yet his heart wept blood at his wounds , and mov'd compassion . like to that poor wounded man i am , so weak , so sick that i am scarce sensible of mine own desperate condition ; lord , though my heart be not full of love , it is full of wounds ; lord , thou knowest my miseries , i humbly beseech thee to pity me , not according to my prayers , but according to my wants . lord , that i do not desire to serve thee , that i do not hunger nor thirst after righteousness , it is the greatest misery that i have . meditat. xxiv . oh how terrible is the thought of death to me , is it not so much for want of faith as holiness , and indeed i find that i can never with comfort think on death , but when i have liv'd very holily before , for what will faith in that case help me , without holiness ? for faith without holiness , is not faith but presumption : oh how sweet ! how dear ! how excellent a thing is holiness ? oh how full of peace and joy is my soul , when i am full of that ? and yet lord , how careless am i of thy service ? how many times in the day when i might think of thee without any hindrance of my studies , do i choose rather to think of vanity ? o wean my soul , o god , from every thing that is not thee . fill my heart with thy self , dwell in me , my dear god! why do i call thee dear ? when i prefer every trifle before thee , o most glorious lord god , whom ten thousand worlds cannot sufficiently praise , nor love , which art thy self , and canst be no more , nor canst be no less ; how easie lord , is it for thee to change my heart , mine heart of stone for an heart of flesh : lord , as long as i have this heart of stone , there is no hope that i should serve thee with any chearfulness , or any constancy ; lord , hear my prayer . meditat. xxv . o blessed god , if the way of thy providence be such , that thou wilt not give so much grace as to make me , through the abundance of it , almost whether i will or no , to serve thee , yet to whom thou dost give so much grace as to desire more grace , o let not this desire which is of thy own infusing ; be in vain , if there be any thing in the whole world that i desire more then thy grace , then let me want grace to desire it any more ; lord , if the reason why thou deniest my prayer , be , because i do not desire as i ought , i humbly beseech thee to grant that i ask aright ; alas my afflictions lie heavier on me then ever they did , and i am more wicked , or at least less holy then ever since my conversion i was ; how little am i affected with any thing that belongs to thy service , nor yet doth it affect me that i am not affected : lord , if there were any in heaven or in earth that could help me besides thee , then considering my manifold sins , i should ; i but lord , i would not , thy mercies are so great , go to any other : now lord , now is the time to have mercy upon me ; i am like the man that went from jerusalem to jericho , wounded , naked , and half dead , i cannot call for help , o let my wounds move thee to compassion ; if i could bewail my sinful misery with tears of repentance , i know thou wouldest deliver me , but i cannot weep , nay , hardly mourn ; oh saint , faint is my grief , and cold is my love ? what wilt thou do , lord , with one that scarcely from his heart desires to serve thee : alas , what canst thou do for me more or less , then to make me desire to serve thee ! accept i must , or for ever be lost : what a low degree of goodness am i come unto ? a soul full of sadness , and empty of goodness ; to morrow , lord , i am to receive thee into my soul , thee my blessed saviour : lord , thou knowest i did not use to have a heart so empty of goodness , when i expected thee to come next day . meditat. xxvi . lord , now i do resolve to serve thee , and in this particular especially ; i will not speak evil of any man what injury soever he doth me , now i will so watch over my words , that i will not offend with my tongue , and that by degrees i may attain some perfection herein , i here vow every week between this and the next communion to keep one day so strictly , that i will not , during that day , speak so much as one idle word that day , if i do , i will give to the poor . lord , how excellent is thy service ? so pure , so sweet ; o that there were such a heart in me , that i might for ever serve thee . meditat. xxvii . when i read the story of the martyrs , i do wish that i had lived in those dayes , that i might also die as they did ; or methinks i could now willingly lay down my life , rather then yield to the abominable idolatry , and superstitions of the sea of rome ; but when i search & try my heart , i much fear that the reason of this my desire is , because i think it easier to lay down my life for christs sake , then for his sake to overcome my corruptions ; for it being but one act , though it hath more pain , yet being but of small continuance , it is less trouble , then all my life long to fight against sin ; and thus i do ill even in my best wishes , in divers respects ; for i chose martyrdom , not because thereby i might more honour god , but that i might the sooner and easier come to heaven ; and again , that i think i might content my self though i did not so much hate corruption , if i died a martyr , all would be well ; whereas though i give my body to be burnt , and have not charity , it would profit nothing , and to love god , it is impossible for him that doth not hate , and fight against his corruptions : alas , o my soul , how weary are we of our spiritual fight , and we would fain find some other way to heaven , then by the continuance of it ; o that i were dead to the world ? yet while we know something better , we shal not think so ; we talk much of the vanity of the world , but who believes that the world is vanity and vexation of spirit ? or who is sensible of this truth ? or if he were sensible of it , and sometimes affected with it , yet it soon wanisheth , and we do not live accordingly , how much easier is it to speak like an angel , then live like a saints ! meditat. xxviii . lord , that thou wouldest do it for me take my soul and my body , what shall i do with them any longer ? i govern them so ill , and indeed am so unable to govern them , that they govern me ; lord , if thou shalt condemn me at the last day , i do now justifie thee , and testifie to all the world that thou art just , though then ( if such a time shall come ) i shall blaspheme thee ; my dear god , i have yet a spark of thy love , i will not leave that small hold of thee for ten thousand worlds ; i know , lord , there is no dallying with thee : what if i spoke with the tongue , and writ with the pen of men and angels ? it is nothing ; lord , take a poor soul at his word , lord , i am thine , and do now give my self , and ten thousand worlds if i had them , to thee ; yet when thou dost take from me some poor part of my estate , i murmure ; alas , i have a poor weak heart . meditat. xxix . lord , my knowledge of thee is but small , and that which is , is but little spiritual or experimental ; to know thee by what others write and say of thee , is sweet to them that can set their seal to it from their own experience ; lord , what is it that hath kept me so long from thee , or kept thee so long from me ? i know that i have been wanting to thee , and to my self ; lord , take my heart , i have too much love for any besides thee ; though i have too little for thee : oh how sweet are the thoughts of thee , and would be sweeter , if i thought oftner , and longer , and more attentively of thee : alas , i am almost grown out of acquaintance with thee ; i do not perceive my corruptions in any thing more then in this , that though to think of thee be a thing so easie and so profitable , yet i think so seldom : my dear god , deliver me from the business of the world , suits of law , and such things , they undo me , they take up my thoughts that i cannot be rid of them , i feel upon me the curse which thou threatnest upon the people of israel , if they would not serve thee with joy , they should serve strangers with a great deal of hardship : i was well while i was with thee , then i had my songs in the night , now my dayes are turned into the shadow of death : lord , draw me , draw me , make the cords of thy love stronger , or rather then i should perish , make the cords of thine afflictions stronger , and if i murmure , scourge me while i leave murmuring ; how true do i finde that saying , he that injures , forgives not ; my wickedness i have committed against thee , makes me not able to believe almost that thou art , or canst be reconciled unto me : when i should do more for thee , and less against thee , i shall easilier believe thy loves , or rather when thy spirit shall shed abroad thy love in my heart ; i shall know thou lovest me , i sigh and mourn , and weep over my poor soul , but cannot help it : dear lord , let my tears prevail with thee ; pity , pity , have pity upon a poor languishing soul that is even gasping out his last breath ; it grieves me to see what a sad condition i am in , i am not yet in hell , and by thy mercy i may never come thither , but i am running thither ; wo is me that i am constrained to live in mesech , and to have my habitation in the tents of kedar . meditat. xxx . lord , i pray for mercies , and when i have them , to see the unsuitableness of my spirit to them , and mine unthankfulness for them , brings more sadness upon me then to want them ; all the things i begged of thee for temporal mercies , both in carrying me forth and bringing me home , and concerning my business i went about not finding things in such a sad condition at home , yet my poor heart is the same still , and is as hard , and as stony , not willing to yield it self , and all up to thee , as if i were more able to order matters then thou . now my heart is subject to murmure that it is so hard when it should mourn : lord thou hast done enough to justifie thy love , and thy tender compassions to me , if thou shouldest never do more , and not only thy justice could not be blamed , but not thy mercy . medit. xxxi . accept of my poor prayers and when at the last day , when the secrets of all hearts shall be known , the hypocrisie and cold — and my desires shall be known , and thy goodness shall be admired in hearing such prayers as mine are : for the light of thy countenance to shine upon , and the breathings of thy spirit to blow upon a garden of spices , is not so much for the advancement of thy free grace , as for thee to shine upon , and thy spirit to breath upon such a dunghil as i am , that sends forth such unisome savours as i do : lord , if thou wilt be my god , i have a body and a soul , i will give thee them ; 't is true , they are thine already , but alas , if i had any thing to give that were not thine , i would ; but i have not . meditat. xxxii . lord , i wait to see the day of my salvation , and the hour when thou wilt shew me thy loves , and when i shall lie in thy bosome and arms and hear the beatings of thy heart in love , and the soundings of thy bowels towards me , and know thy everlasting thoughts of love to me , when thou shalt seal the pardon of my sinnes to me , and make me read thee counterpain of the covenant of love between thee and me , which thou reservest in heaven , and is fair and not blotted as mine is , and when shall the day of the love and joyes of my espousals return , and my thoughts be swallowed up in love ! lord , why shouldest thou with-hold thy love , the manifestations of thy love ? can thy love be concealed from thy beloved ? i will wait for the discoveries of thy love , i am loth to do any thing before thou comest whom my soul loveth , for fear thou shouldest come when i am not looking for thee , and thou escapest me . i look every prayer to see thee come leaping on the mountains , and skipping upon the hills , as a row or an hinde ; but i see thee not , why dost thou put a spark of love into my heart ; if thou wilt leave me , why didst thou cast thy mantle upon me , and when i low after thee , say , what hast thou done ? thy loves are better then wine , sweeter then honey , even more to be desired then life it self ; lord , if the small sparks and relishes of thy love be so sweet to me , what will the feeding on this heavenly manna be ? if a drop of thy love be so sweet ? what will the overflowing be ? if thy smiles bring so much joy , what will thy embraces do ? lord , i long till i am undone with thy love ; all my carnal and worldly joyes undone . lord , it is not my unworthiness that should hinder me , nor will hinder me from bestowing ; lord , help my unbelief ; vvell lord , if i must walk in darkness and see no light , yet give me thy grace that i may stay my self upon my god , my life is but short , and when the hour of my departure shall come , then i shall enjoy him whom my soul loveth , and know as i am known ; then i shall forget the sorrows , pains and throws of my travel , for the joy that shall be revealed . my bride saith come , and the spirit saith come : come lord jesus , come quickly . meditat. xxiii . i wait for the appearing of the lord jesus christ , if thy love be as fire in straw , or such like matter , lie smoaking , and makes ones eyes weep while one strives to find the fire ; at last it being able to hold no longer , breaks forth into a great flame ; and the longer it is before it discovers it self , the greatter is the flame and light when they do break forth : lord , whil●st i am looking for thy love , thou makest me weary , let the length of thy stay be made up by the fulness of thy presence , and greatness of thy manifestations when thou comest ; i seek thee in my prayers , and i say , o where art thou whom my soul loveth , and yet thou sendest me away weeping and mourning : i seek on my bed when i awake in the night , but i find thee not ; i speak with those which have found thee , and they tell me , nay ; i know it by thy word , that thou art near to every soul that seeks thee ; and when a poor soul cries , thou wilt answer it , then i multiply my prayers , and call lowder , and yet my prayers are as the wind that passeth away , and returns no more ; o my lord and my god , thy love was strong enough to suffer , and thou didst suffer , and thou didst die , that thou mightest make known and commend thy love unto the sons of men , and now thou hast done all this to manifest thy love , and wilt thou hide it from me ? creature-love hath wrought strange in me , i have never been weary of their discourses and humane learning , how hath it made me ravisht with some learned saying : and if thou wouldest discover thy love , and shed that abroad in my heart , certainly it would work wonders : for the creatures flames of love are but as a blaze that straw makes , but is soon out , it hath not substance enough to nourish and maintain what it begets ; for creature-excellencies are not strong enough to keep up the delight we take in them ; but thou lord art love , and thou art such a treasure of excellencies that the poor soul makes new discoveries of those treasures every day . to all eternity thou art enough to keep alive and in full strength all the love and joys , and praises of saints and angels . lord , thou art enough to answer thine own love , but what am i that i should speak of thee ? thou art so glorious that i am afraid to speak of thee . meditat. xxxiv . lord i call , and thou dost not answer , i am even tired out if thou dost not support , i sink under the burden , i long and look to see thy beauty , but i cannot behold nor perceive one glympse : that thou art excellent , i see by the eye of faith , but excellencies do not affect me : all my prayers are turned unto this , lord shew me christ , and him whom my soul loveth , for i have heard of him , and the same of his excellencies have come unto me , yet mine eyes have not seen him ; i think with my self , surely christ manifesting himself , and to be filled with all the fulness of god , and to have a conversation in heaven , must needs signifie more then ever i have experienced in my self ; for such poor things as i have found wrought in my soul cannot fill up those expressions , then i hear of those whose lives are spiritual and christ-like , not glorious in out ward mortifications . thou art blameless that way speaking of such things which god hath wrought for them and in them , which i have not found , but are the very same things which are in my view , and i follow after to attain but cannot : then from their relation of the lords dealings with them i perceive that god did humble them more before he did discover himself unto them then ever he hath as yet humbled me , so that i find no rest day nor night in my spirit , and yet though i am thus restless in seeking after something which i cannot know what is it i seek for , i cannot discern any true , sincere , constant love to christ. he neither lets me know that he lovesme , nor that i love him , so that i stand amazed , and know not what to do , and still by the help of god i will not cease to cry and call upon him for whom my soul i doubt not but would love , if he discover his beauties and love unto me , and work them on my heart : i seek for one , who i cannot tell who he is before i find him , then i shall know , and shall tell to all who he is , and set forth his excellencies , though they shall as little understand me , a i do them , who declare the things that god hath wrought for them . medit. xxxv . there is not such an one in the world as i am that i know ; publicans and harlots , i justifie them ; i in the midst of ordinanees and mercies , in the midst of the flames of love , nay , when thou layest on me that affliction that is now fresh bleeding in mine eyes , or rather despised and forgotten , i should have learnt obedience by things i suffered , and i have done as if i were to learn to sin by them ; thou hast chastised me with rods , and i have put the sting of sin into them , and have made them scorpions ; thou sendest them for antidotes , and i have turned them into poyson ; lord , teach me what it is wherein thou art so offended , to leave me thus : lord , i believe thou hast pardoned me , but small is my comfort , when thou pardonest sin , but subduest it not . meditat. xxxvi . lord , i do so evidently find my self unable to judge of truths , or to resist temptations , that i almost , nay altogether lye at the mercy of every temptation , and to be carried about with the wind of every vain doctrine , if thou dost not stand by me : what should i tell thee the secret puddle of my heart ? i am weary of the stench and filthiness of it ; there is not a prayer but they meet me at it , and lye as a talent of lead upon me : if my heart were all on fire with thy love , these things could not be : i sometimes have thoughts rising in my heart that are wicked , proud , and foolish thoughts ; i begin to be offended , that i begging for the manifestations of thy love , yet have them not ; but those thoughts no sooner begin to arise , but i consider what am i that thou shouldest give me thy love ! sand how can i expect the manifestations of thy love when i will not give thee my love , but let it run wast upon the creature ? how many times do i chuse to do anything rather then spend my time in meditation and prayer , nay to do nothing and be idle ; for although thou lovest us first , yet thou dost not usually discover thy thoughts of love to a soul , before she hath made over her love and her self unto thee ; then i think thou canst by the power of thy spirit bring in my heart , my soul , and my love , and that usually ere thou dost ravish the soul with the discoveries of thy love : this i know , and let all the world know it , that whatsoever wicked thoughts do arise in my weak heart , which i cannot answer , i know that all thy wayes are holy , just , and good ; lord , what shall i give for the sheddings abroad of love in my heart ? that which should be given for it , were it at the utmost parts of the world , i could fetch it thence . but lord , the price of it already paid , 't is near unto thee , even at thy right hand , o thou most high , he hath paid for this mercy by his blood long ago , and my prayers thou requirest , not as a price : lord , fill me with these spiritual supplications , that i may give thee no rest , nor take any rest my self , until i have found him whom my soul loveth ? come lord jesus , come quickly . meditat. xxxvii . o lord , beat me , and drive me with storms and tempests , i am come unto thee like the prodigal son , for all but that which most of all i should have , a spiritual sorrow , ragged , and tatter'd , and undone ; my sins and misery are like his , not my sorrow ; for me to see my self languishing , my graces daily grow weaker , my love colder , and even almost to be speechless in prayer ; alas , the sorrow that i have is rather bewailing my misery then my sin ; i know not what it is lord , but thou dost ; sure i am , my condition is sad , and i am sad , and my sadness is all the poor remains of comfort that i have ; and yet i no sooner begin to take any comfort in my grief , but i perceive so much hypocrisie in my grief , that the poor spark of comfort that i have is put out ; alas , tears of blood were fitter for me then dry eyes ; o lord , must every trifle steal away my heart from thee ? thine excellencies are too high for me , wisdom is too high for fools : o that thou wouldest take me out of my own hands , and deliver me from my self ; and howsoever my heart is not importunate enough now , i shall thank and praise thee to all eternity , if thou wilt make me thine ; thou hast done as much to draw me with the cords of love , even to wonder : lord , do thou snatch me as a fire brand out of the fir● : if thou shouldst stay till i am willing without thy making me so , i am lost : for i shall never part with these painted vanities , for all the glory in heaven , except thou givest me the eye of faith to see it , and a spiritual palat to relish it . meditat. xxxviii . o lord , wilt thou let a poor sinner lie gasping out his last breath at thy feet , and die in thine arms : i have aboundance of love for the world , o that thou hadst it all : i am sure i am not , and shall never be at quiet , untill thou hast it ; nor would i sleep until i am in thine arms of love ; my dearest god , how comes it to pass that my heart cannot give it self to whom it will ? had i a thousand worlds , i would give all for thee , that i might be thine ; o my soul , why should we stand consulting and contriving what to do ? god is ten thousand times more then all things ; why should we weigh a talent of lead and a feather together to see which is heaviest : o lord , my soul hath chosen thee long ago , i have abundance of experience of the truth of those things which i have believed : i am thine , and thou art my god ; thou hast chosen me , and i have chosen thee ; is i should be so vain at any time as to leave thee , thou art the same , and thy choice fails not ; thou lord which mad'st me chuse thee , whilest i had no experience of thy love , wilt make me continue my choice . lord , that any one should choose hell befor● thee ! it makes thee not to be less glorious ; lord , must my blasphemies praise thee ? i find so much hell in my heart , that it is not troubled in any proportionable measure , that there is so much hell in it . when i set apart an hour for meditation and prayer , then i kept my heart somewhat close ; but at other times , i am little careful to improve what i read or hear to enflame my heart ; i had better not set an hour apart , and give thee all the day by thinking alwayes of thee ; lord , i do now acknowledge ; for then i shall not , but if thou shouldest leave me , i should be too much given to blaspheme thee ; nay bl●ssed god , let that never be ; lord it shall never be : when i consider the desperate hypocrisie of my heart , i may every morning expect that thou shouldst give me up to a r●probate sense , to commit sin with greediness ; when i think of these things , i pour out my soul within me : to think with my self , i shall lose my estate , a little troubles me , to think i shall lose such a friend , it affects me more , but to think i shall lose my god , and become an apostate , that 's a hell unto me ; i have begged of thee , as for my life , that thou wouldest not leave me , and now i beg , o forsake me not utterly ; to have such a heart , that will neither inflame my words , nor be inflamed by them , is that which hath not been so ; lord , except thou wilt follow one , that will not stay when thou callest , and overtake one that runs from thee when thou followest , i am lost : well , i am sure my froward and careless carriage will justifie thy justice if thou condemn me , and magnifie thy mercy , if thou savest me . meditat. xxxix . lord , this day is thine own , and by being thine , is the more mine , i must now burn without coals about me ; the time hath been , when if i had been cold and dull , the society , expr●ssions , and examples of others in dayes set apart to thee , would have in●lamed me ; now the company i have is water and snow ; wo is me that i am constrained to have my habitation in the tents of kedar , and yet lord , thou art never wanting ; thou sendest forth thy beams of light and heat , if i bring not clouds over mine own head , i may have enough light from thee ; lord , when will these dayes of sin be ended , and the time of refreshing from the presence of the lord come ? i come into thy presence , but when i am come , i am silent and deaf , neither able to speak to thee , nor hear the sweet whisperings of thy spirit ; o that i had a heart to give my self unto thee , or that thou wouldest take these poor longings of my soul for a gift , and thereupon take possession of my soul , my dayes of leaping for joy to think of thee are gone , and now my dayes of sorrow to see mine own vileness are come ; my tears are now my meat and drink , o that i had more of them , so they were more spiritual ; i am a poor creature , but thou art the rich god. my poor heart , why dost thou not speak ? why art thou silent ? what saist thou ? is not god a good god ? what relish or sweetness is there in these words , if thou dost not set to thy seal , lord , to thy glory , though not to my comfort be it spoken , thou hast been a good god to me , but i have no comfort from this truth , if i never relish it ; yet if mine heart will be so wicked and vile , and base , as not to acknowledge it , yet my hand shall write that which shall witness for my god , against my self ; thou art good , patient , and merciful unto me , enough to make earth and heaven to wonder at thy goodness , and my vileness : ah my god , my god , must my words go beyond my thoughts of love to thee ? lord , thou art enough for heaven , enough for thy self , and art thou not enough for me ? try o my soul , try , thou wilt never trust before thou knowest this by experience ; thou knowest abundantly that the creature hath told thee , it is not in me , this thou knowest by experience , and by faith thou knowest it is in god ; well then , lay all thy weight and strength upon him , and none upon the creature ; hold upon him with both hands , or else thou wilt attribute the greatest failing unto god ; for as he that stands upon never so strong a place , if he lean against a rotten wall he shall fall , and one that is asleep , when he falls , will not know whether fail'd him , and so if we do but lean to our own wisdom , we shall happily think that god fails ; lord , i wait , i long for thine appearance ; thou art enough lord , i know not what to say , i am undone without thee ; lord , i hear the poor fly , oh how it flies up and down ; now it is warmed and revived with the warmth of the sun ; yesterday it lay still as dead ; surely lord , if thou wilt shine upon my soul , i should be active and chearful in thy service : no marvel heaven is so full of thy praises , when thou communicatest thy self so fully to them ; the crumbs that fall from thy table are too much for me , these temporal blessings are more then i can challenge , yet lord , i cannot be content with them , give me thy self , and it sufficeth , for all is nothing and shares without thee . meditat. xl. alas my god , pride and despair divide my life . when i find any thing i do in some manner as i should , i begin to be pust up , and think , that i do more then some others of gods people ; and when i look upon my failings , these thoughts begin to arise , it is in vain , i shall never overcome such corruptions , my sinnes doe me more harm by discouraging me , then in the commission . meditat. xli . lord , there is no peace until thou hast all our love , while our heart is divided between the world and thee , we can have no quiet , natural conscience draws one way , and natural corruptions another way : it is our ignorance that makes us think that there is not enough in thee to satisfie all our desires , and supply our wants , which makes us joyn the creature with thee : when lord , when shall all my thoughts be of thee ? i am weary of being thus divided ; lord , if i can dispose of my self , i give my self wholly to thee ; o refuse not that gift which thou hast so often desired , thou hast said , give me thy heart , lord , my heart longs whilest thou hast it : if thou saist that i do not give my self freely and wholly enough , alas , nor never shall until thou take my heart , and discoverest the secrets of thy love unto me ; when thou dost that i shall run after thee ; lord , he●e's my poor soul , it lies at thy feet , groveling and gasping for life ; the creature hath left me , and i have left the creature , and would not that it should have any more of my love , but it still woes me , and follows me for my love , unless thou overcomest these strong corruptions , i shall never be at quiet . meditat. xlii . sometimes my heart begins to be fill'd with joy , so that i am ready to cry out , thou art mine exceeding joy , and then i consider what i shall do , for i am afraid that my joy is false , when i consider how i came by it ; whether my prayers have been more servent and frequent of late , or my repentance more profound : in the midst of this consideration , i can hardly say but think with my self , vvhy should i delay or refrain my enjoyment of god ? and am ready to say within my self , the false joyes in god are better then the true joyes of the world ; these joyes are too sweet to let go ; lord jesus when thou kissest me with the kisses of thy mouth , i will kiss the son lest he be angry ; lord , thou art too good for me , if i may say so ; how could i ever expect that thou shouldest come near me more ? the poor love i have , makes me say a thousand worlds , and a thousand heavens for my god ; the small beams of the light of thy countenance are so sweet ; lord , if thou wouldest but continue the joyes thou sometimes affordest , i had enough ; i need not the comforts of the world to make it up , nor fear the afflictions of the world : though one need continual supplies comforts to support one , yet they could not spend them . meditat. xliii . i will go to god , saith david , he is mine exceeding joy : a sweet saying ! o that there were such a heart in me ; yet i have an un●nflamed heart , a frozen heart : if i leave all things and my self , i should find thee , but these poor joyes of the world quench the joys of the spirit , i shut out the glorious beams of thy heat and light , and light up the candles of the creatures , which have neither heat nor light in comparison of thine ; when i go about to rejoyce in thee , my sins come and tell me that they must be mourned for first : any thing , lord , any thing , so that i may do what is pleasing in thy sight ; i am willing to stay for my joyes while thou art pleased to give them ; only i beseech and desire these three things of thee . 1. that i may not want grace , though i want joyes . 2. that i may not go about to make up the want of thy joyes with carnal joyes : let me not kindle a fire , & walk and rejoyce in the light and sparks of what i have kindled , &c. 3. that though thou hast kindled joy , yet that i may have sorrows that are spiritual : lord , how abundantly good art thou to them that love thee ! i lie under the weight of thy love and thy joy , when i come hungry and thirsty to 〈◊〉 to be satisfied with thy joy to 〈…〉 lie now as a ship upon 〈…〉 , while the tide of thy 〈…〉 and lift me up , and carry me into the ocean of thy goodness . when mary magdalen stood weeping at the sepulchre , thou didst call her by her name , and she forgot all her sorrows , she left her tears , the sepulchre , and the a●gel , and cried out rabboni . my heart makes me believe that i would give the whole world to see jesus christ , for i think if i could see him i should lie down at his feet , and beg his grace , and he would not deny me ; this is part of my weakness and want of faith , for he hears my prayers as fully , and is as willing to grant them now he is in heaven , as if he were on earth ; lord jesus , thou that never did'st deny any poor soul that came to thee for grace and pardon , thou never sendest them empty away , but grantest their request , have mercy upon me , o lord , my need and wants are as many , and as great as many , and as great as any of them all ; and if my sense of my misery be not so great , my misery is so much the greater . meditat. xliv . lord , i perceive that spiritual sorrows and spiritual joys are wholly thy work , for my sins are as many , as great , and of as deep a dye as any in the world , that is not the sin against the holy ghost , and i am fully and sensibly convinced of it that they are so , and yet i am as senceless as if my condition were quite hopeless ; for were it not so , could i possibly be so feared as i am ? thou hast said , i will take away the stony heart , lord , if thou wilt work , who or what can hinder ? my corruptions and my sins have , and do harden my heart by having and committing them , nor will they soften it by considering them ; what hinders thee from taking away the infidelity and stoniness of my heart ? if that hardness and infidelity doth , why that is the thing to be cured : if i were not sick i need not a physitian : lord , i say not this to justifie my self , for it is thou of thy free grace that must justifie me ; for i am lost : and so for joyes and comforts , though i read and hear of the comforts that thou pourest out on others , i am not moved ; nay , those very stories and sayings which have formerly inflamed me , now are as sparks falling into the sea , warm not at all : alas , when i shall meet thee at the last day , thy mercies they shall testifie against me , when they shall witness my sleightings of them , my fruitlesness under them , and unthankfulness for them : what can i say , alas , my poor soul , we are undone ; but that day is not come yet , one hour more the lord it may be will give me , come lord jesus , come quickly , come into my poor soul , for i am afraid to meet thee at the tribunal of thy judgement : if thou wert on the earth , methinks i could go with confidence to thee that thou wouldest hear me , but now thou art in heaven i cannot ; blessed are they who have not seen , and yet believe : lord , i have received double for all my sins in respect of any profit or pleasure i have had by them : i have had full measure , prest down , and running over ; but alas , my vexation of spirit is more gall then all the pleasures that i have had , that have been worldly . the loss and want of the discoveries of thy love , cannot be recompensed with all that the world hath ; thy loves are better then wine . indeed in respect of the offence to thee , every prayer deserves hell . meditat. xlv . lord , i am as afraid of comforts as of terrours , for when i have comforts i am subject to pride my self in them , and instead of having sweet thoughts of thee , have high thoughts of my self ; afflictions breed sorrow , and comforts pride ; sorrow is better then pride . my preaching is my temptation , and and my accuser ; if i preach not the strictest wayes of god , my negligence condemns me ; and if i domy sermons condemn me ; for my life is hell , i am afraid of publishing something i have by the help of thy spirit written , left my life should do no more harm by scandal , then the writings should do good by directing to holiness , and yet sometimes i think that if i publish and own such writings , they would be a strong engagement to live more holily : but i have something against that also ; for that motive would in short time lose its strength ; such waxen wings would melt , and let me fall to my former wayes , and that holiness which is born up with such carnal motives is a poor thing ; lord , how am i distracted and torn in pieces with these thoughts ; nay lord , if thou wilt have me go with these burthens on my soul , do whatever seems good in thine eyes ; if i may but drudge in thy house , though i lie among the pots , yet to be a skullion in thy house is better then to sit at the table of princes ; lord , i am undone except thou work a miracle of mercy ; yet if i am undone , it may be , before thou givest me over , and discoverest me to the world , thou wilt let me do something more that i may glorifie thee , and edifie the people , nay , it may be thou maist suffer me as long as i live to do much of which thou maist have glory ; lord , if my heart be not upright , yet o that my actions and my preachings may be such , that men seeing and hearing them may be stirred up to glorifie thee , by doing those things sincerely , which i it may be do out of hypocrisie , i am sure too much hypocrisie ; lord , i have begged for such a heart as may not deceive me , nor dishonour thee ; o my god , what shall i doe ? nay , lord , what wilt thou doe ? i am undone , unless thou dost work mightily above all that i can speak or think , according to that mighty power wherewith thou didst raise the lord from the dead : o that i might be so raised that i might return no more to corruption . medit. xlvi . by this i know and am sensible , it is not for any man to live by his own strength , by my knowing how impossible it is for a sick man to recover without thee : if a living man cannot speak , how can a condemned man live without thee ? if living bones cannot move , how can dry bones live ? lord , thou meetest me not at duties , thou speakest not to me there ; thou speakest to me in mercies , and i answer not ; in judgements , and i carry my self as a sleepy man that is unwilling to be awaked ; what wilt thou do with me lord , when i will neither speak to thee , nor answer thee when thou speakest ! o the weakness of my graces , and the power of thy mercies ! those sins i have had a mind to commit , thou hast taken from me the opportunity to commit ; it is a comfort to me that i had not opportunity , but it would be a greater comfort not to have a mind . an instance according to the rules given for meditating on the scripture . a meditation on these words . isa 66. 2. but to this man will i look , even to him that is poor , and of a contrite spirit , and trembleth at my word . let us seriously consider , o my soul , that if an angel , or god himself from heaven had spoken these words in our hearing , as once christ did to paul , when he was going to damascus , surely i think they would have very much affected us : is the word of god less his word because it is written ? i read that the apostle , 2 pet. 1. 17 , 18 , 19. speaking of a voice that he himself heard from heaven , saith , that he had a more sure word of prophecy , that is , as i conceive , that he was no less sure that the words of the prophets were the very words of god , then those that he heard with his ears ; then l●t us not be less affected with these words , then if we our selves had heard god hims●lf speak them . 2. nor let us think that they less concern us , then if we had earnestly begged of god to tell us what he would have us to be & do ; and as an answer of our prayers we had heard him speak to us from heaven in particular , to this man will i look that is of a poor and contrite spirit , and trembleth at my word : for doubtless god hath not caused his vvord to be written in vain , at a venture , for whomsoever should read it , but knew not who they were should read it , but he knew every particular person , to whose hand his vvord should come , and knew his word should come to my hands , and i should read these wery words , and therefore caused them to be written in particular for my sake , though not exclusively : christ died for all his people , yet paul saith , that he loved me , and gave himself for me ; and christ did think particularly of paul , and so of every one else for whom he died , and gave himself up as a sacrifice and ransome , particularly thinking on , and intending every one that should be saved by his death : if a minister should go to one that is given to swearing , and tell him of the hainousness of that sin , and lay it home to his conscience in private , it generally doth affect him more then to hear the same sin reproved in publick , yet he should as particularly apply it then , though he had not in this respect so much reason to apply it , as i have to apply these words to mine own soul ; for the minister doth not , nor can actually and particularly intend every one that is guilty of the sins he reproves ( for he knows not every particular person that is guilty of the sin he reproves ) as god doth every one that reads his word ; therefore let us take this and apply it to our selves , as if god had sent these words written with his own hand to us in particular : vvhen it is said that the scripture is written for our learning , &c. rom. 15. 4. i conceive the meaning is not only by way of sufficiency , but by way of intention , efficacy , & decree , in resgect of his people , that is , not only that there is a sufficient matter in scripture to instruct us , but that god did intend and decree that this place of scripture should instruct every particular one of his people that is instructed by it . 3. and indeed what is the reason that i now read these words , and do now intend to meditate on them ? is it not , or certainly it ought to be , that i should try whether i am such , or whether i have such an heart and spirit as these words signifie ? and if i am not so much as i ought to be , that i should humble my self , and be as truly sensible , and as much affected , and much more , then i am with those bodily infirmities that lie upon me ; and if so be there were a receit given me , which i had a long time sought for , and endeavoured to get , being assured that if i had it , it would cure me ; surely i should not only read it , because i might be able to tell others what would cure such a disease , or to enable my self to discourse of that matter , but i should read it with abundance of joy , and unquestionable resolution to take it : alas , lord , why do i not read thy word so also , where the unquestionable remedies of all spiritual diseases are set down ? surely it is my senselesness of the mischiefs of these spiritual distempers that makes me so little affected with grief for them , and with joy that i have found out the remedies for them . 4. blessed god , it is no more in my power to know thee by the strength of mine own abilities , if thou dost not manifest thy self and thy truths unto me , then it is for me to see the sun without the sun ; therefore lord do thou take off the veil that is upon my heart and understanding , and that which is upon thy truths . i read in thy word that my blessed saviour did rejoyce in spirit , and give thee thanks , because thou did'st hide thy truths from those that were wise and prudent , and reveal them unto babies ; o that i were of the number of those babes to whom thou wouldest reveal thy truths : lord , give me a powerful , experimental knowledge of the truths that are included in these words . 5. and holy and blessed father , if thou wilt be pleased to let me know thy mind in thy word , though thy commands should be never so cross to my corruptions , ( my base corruptions , which have hindred me from a world of joyes , grace , and communion with thee , which if it had not been for them i might have had long ago i will do them by the power of thy might ; lord forbid that i should be so wicked as to enquire of thee the lord , ( which i do or should do as often as i read the scripture ) as we read the jews did desire the prophet jeremiah , to enquire of thee for them , though they were resolved before-hand what to do ; yet they said , they would do whatever thou shouldest command , whether it were good or evil : o that i had at least a heart to resolve to serve thee ; if i must want , let me want riches , health , liberty , rather then grace ; rather let me want strength , then want a will to serve thee ; i had as good sin unwillingly , as to do what thou commandest unwillingly ; lord , give me truth in the inward parts . 6. those things that lie plain in these words is , that those that are of a poor and contrite spirit , that tremble at the word of god , are highly esteemed of him ; so that poverty of spirit , and contrition of spirit , and trembling at the word of god , are the three things that are here so highly commended and prized by god. 7. but now let us seriously consider whether we are thus qualified : am i poor in spirit ? those that are so , have low thoughts of themselves , and are not troubled that others have low thoughts of them too ; they like reproofs better then praises ; they do not murmure under afflictions , but rather wonder they are no more afflicted . is it thus with us ? 8. lord , if there be any thing of poverry of spirit in me , if i take reproofs well , or afflictions in any measure patiently , certain it is , it is not at all from my self : i was born with as proud a heart as any , and certain i am that i did not change mine own heart ; thou takest away the stony heart , we do not give thee it . 9. but alas , lord , i am far from being poor in spirit in any measure , according to that which thou in thy vvord requirest . my passion , and the boylings of my heart , my loving to be called rabbi , and to be esteemed by others , and many other distempers and corruptions of that nature , which i have daily to struggle withal , evidently prove the pride of my heart ; nay , and the afflictions that thou laeyst upon me plainly show what the corruption is that thou intendest especially to cure : by the medicine oft times one may know what the disease is ; and lord , it is in vain ( if there were no other end in it , then to manifest my distempers to thee ) for me to confess the secret pride of mine heart , the strange windings , turnings , depths , and the strange and new monsters of pride and hypocrisie , that i might daily discover in my self ; alass lord , thou knowest these altogether , and since thou dost so , what cause have i to wonder that thou shouldest shine upon such a dunghil as i am ! but lord , thou only canst cure me of this pride and hypocrisie of heart , for my prayers cannot ; nay , though i consider and am convinced of rhe desperate wickedness of mine own heart , the vileness of my nature ; the abominations of my life , yet these cannot work without thee , as a plaister though it be never so excellent , laid on the wounds of a dead man , it draws not ; it heals not , so are all consideration and convictons to a dead heart . 2 but alass , what is there in me , whereof i should in any measure pride my self ? for others to have good thoughts of me is no very strange thing , for so they had of the scribes and p●aris●es ; but for one that knows the baseness of his own heart , the cernal grounds , manner , and ends of his actions , and a thousand other distempers and corruptions , for such an one to have high thoughts of himself , is , one would think , impossible . but , as to god nothing is impossible , that argues power ; so to such a heart as every one hath by nature nothing isimpossible , that argues sin ; and we have more cause to wonder that we have not committed the sin against the holy ghost , then that we have done the evils that we have ; for certainly , had god but given us up to the strength of our own corruptions , and to satans subtlety and malice to improve them , we had committed that sin long ago . and alass , what good doth the high esteem of others do us ? are we ever a whit the more holy because they think us so ? nay , hath it not proved a means to make us more sinful ? god hath abundantly declared his wrath against this sin , by that vengeance which he hath poured out upon satan for being guilty of it : how many severe threatnings are there in the word of god against pride ? and how many precious promises to those that are humble ? the lord beholds the proud afar off ; but to this man will he look that is of a poor and contrite spirit , and trembleth at his word : 3. what are the things that cause thee to pride thy self ? are they thy gifts either of edification or sanctification ? consider that 1. they are very mean ; scarce any of thy calling , hath weaker gifts of edification ; and no saint under heaven hath weaker gifts of sanctification . 2. suppose thy gifts were great , o what an heavy account must there be for mis-spending such talents ? what way canst thou worse mis-spend them then by priding thy self in them ? do men praise thee ? alass thou mayest go to hell with their praises , for so did the scribes and pharisees : do all men speak well of thee ? and dost thou pride thy self and rejoyce in that ? fear and tremble at what our saviour saith , wo unto you when all men speak well of you , for so did their fathers of the false prophets . 3. consider how unkindly thou dealest with god ; thou dost as a woman that should deck her self with the jewels that her husband had given her , but despighting his love , gives away those jewels to those with whom she played the harlot , the more to entice them ; is not this the act of an imperious whorish woman ? as god himself doth phrase it , ezek. 16. 30. and do but read that chapter , and you shall see whether you have not a bused all the blessings of god more then they did ; they spent them in honour to , and in worshipping of idols ; and can one make a baser idol in the world to fall down and worship it then ones self ? 4. let us consider what are the remedies of this sin . 1. consider how much hell there is in thy heart , what a base and vile wretched nature thou hast : consider what the scripture speaks of men in their natural condition ; and be sure the scripture which was written by the spirit of god , doth not use to do as those vain men do , who when they praise or dispraise , care not whether their expressions are true or false , so they be high enough ; and they rather strive to speak as much as they can , as then much as they ought . surely whatsoever the scripture hath spoken is made good to the utmost by those that are in hell , and would by every man on earth , did god withdraw his restraining , sanctifying grace , and were those sparkes of hell fire that is in every one by nature blown up to a flame , and heightned by those sufferings that are there inflicted . 2. consider how little good and how much corruption there is in our best actions , from what carnal grounds , and for what carnal ends we perform our holy duties ; surely there is more sin in our best actions then ever yet we have discovered in our greatest abominations : do but meditate upon those several considerations set down in the meditation of our sins , & it will be a great preservative and remedy against pride . lastly , resolve with thy self never ( unless the glory of god may be thereby advanced ) to speak or do any thing that may cause others to have high thoughts of thee , or at least not to that end ; what-ever good duties thou dost , whether of prayer or alms , &c. do them as secretly as may be , let not thy left hand know what thy right hand doth . though thou art exceedingly to be humbled for thy sins , because they offend and dishonour god , and scandalize religion , yet let not this at all trouble thee , that thereby the esteem that men have of thee is much abated : to conclude , pray earnestly as if thou wert to pray for thy life , for it is thy life , that god would humble thee ; desire god to afflict thee , or use any means that he would sanctifie to that end ; and when thou hast finisht thy meditation , consider what passage hath most aff●cted thee , and keep it in thy thoughts , that by of ten thinking of it thou mai'st be humbled , and made to be of a poor and contrite spirit , that god may delight in thee , and that thou mai'st delight in him now to the king eternal , the immortal , invisible , and only wise god , be honour and glory , for ever and ever . amen . meditat. i. of the end for which we were created preparation . 1. be convinced of and affected with the presence of god. 2. desire of god to assist thee with his spirit . considerations . 1. consider , god did not create thee for any need he had of thèe ( for though thou shouldest doe all that he commands thee , thou art an unprofitable servant to him ; but thou comest wonderfully short of doing what god commands ) but only to declare and exercise his bounty and goodness to thee , in bestowing upon thee his grace in this life , and his glory in the life to come . but as it is in deuteronomy plainly set down , thou shalt love the lord thy god w●th all thy heart , and all thy strength and all thy mind : and to this end he hath enriched thee with understanding to know him , remembrance to be mindful of him , will to love him , imagination to represent his benefits to thy thoughts eyes to behold the wonders of his works , and a tongue to praise him , &c. 1. thou being fully convinced of this , thou wilt plainly see that it evidently follows which is the next thing to consider ) that whatsoever is contrary to this end , that hinders thee in or from knowing , loving , serving , and enjoying of god , must be avoided and abhorred as the greatest mischief that can befall thee in the whole world . 2. the second thing that plainely follows from this , is , that thou shouldest be little or nothing troubled for the loss of any thing , which though thou losest , thou maist notwithstanding serve god ; thou mai'st lose thy riches , and yet thou mai'st be holy , therefore thou must not mourn nor grieve for the loss of friends , of health , &c. 3. nor must thou much desire and endeavour for those things which no way further thee in this great business of knowing , serving , and following god , but they are to be accounted superfluous and frivolous . 2. consider the folly and madness of those who live no otherwise then as if they had been created for no other end then to drink , and eat , and sleep , and dance , and game , or to get riches , or such like fooleries . certainly if these people were asked whether they did in their consciences think that god created them , that they might spend their lives in dancing , &c they could not say , yes ; none can imagine , that have any understanding , that at the day of judgement god will ask them why they did not dance more , and game more , and gain more riches . 3. consider seriously with thy self , whether thou livest suitable to the end of thy creation ; think with thy self , that when that time which thou spendest in eating , drinking , sleeping , recreation , visits , vanities , is taken from thy life , what a small pi●tance is left for god , and for the works of thy particular calling nay , thy sleeping , eating , drinking , recreation , should all be done some way or other to enable and fit thee the better for the service of god ; but alass how seldome is it that thou hast thought of fitting thy self for gods service by eating , drinking , &c. nay how many times hast thou made thy self unfit for gods service by such things ? now before thou goest any further be fully convinced of these truths ; and if any scruple should remain ( which cannot though a man be but truly rational ) argue and pray them away ; for though it may be some objections may be too hard for thy arguments ( which notwithstanding seldome comes to pass , since thy consideration must be of truths so plain , evident and obvious , which all grant ) yet no scruples will be too hard for thy prayers . affections . 1. be ashamed and confounded within thy self , that thou hast lived so contrary to thine own principles , and that thou hast minded that little or nothing in doing of it as a thing by the bye , which if now thou dost but seriously think of it , thou plainly seest to be the main business of thy life , saying thus , alas , o my god , what did i think of when i thought not of thee ? what was i mindful of when i forgot thee ? alas , o my soul , how comes it to pass that we thought of these things no sooner ? 't is a strange thing that our hearts and the world should so far deceive us , that we should prefer every trifling thing before that which concerns us more then ten thousand worlds ? we have served the world , which was not made but to serve us . 1. abhor thy life past ; well , i am resolved to leave you , ye vain and sinful pleasures , i will no longer dote upon you , you have but too long bewitcht my soul. i might have had a thousand holy thoughts and prayers and treasures of alms laid up for eternity , which i am sure i should not have repented of when i come to die , and you vanities have took up my time , and stole away my heart and thoughts from these things : well , i have enough of you , i have done with you , for the rest of my strength and dayes i will give unto my god. 3. turn thy self to god , and say , blessed god , wilt thou accept of the service of a poor wretch , that hath spent so much of his time and strength upon base lusts & vanities ? nay , surely lord , if thou wilt accept of such a wretch as i am , such a heart , such love , such service as i have , i will give to thee ; and for the time to come , thou shalt be the very joy of my soul , and the deliciousness of my thoughts , and dost thou indeed entreat and importune me to be reconciled , how wonderful is thy mercy , that notwithstanding i provok't thee hitherto daily to thy face , yet that thou shouldest follow after me to embrace me ! whereas what could be expected but that thou shouldest pursue me to destroy me ? resolutions . well , by the blessing of god , i am resolved , that though heretofore i have spent whole dayes in such and such like recreations , which at best are but vanities , for this moneth i will either not use such and such recreations at all , or at least spend no more time any day in them , then i do in prayer and meditation , and i hope one day the lord will work in me such a heavenly frame of spirit , that prayer and meditation shall be in stead of a thousand recreations ; david was of that temper , for he saith , that he will go to god his exceeding joy , and that the law of god was dearer to him then thousands of gold and silver , and that his heart was ready to break for the very desires and longings that he had after god ; o my soul , that will be a rare time when it shall be thus with us ; why should david love ●od more then we ? ●e forgave david much , but he hath forgiven us more , w●ll o my soul , if thou wilt pray hard , and follow hard after god , thou little knowest what he will doe for thee , and the joyes that he hath laid up for them that love him , even in this world are unspeakable and glorious . conclusion . 1. pray : lord , thou knowest the deceitfulness of my heart , the strength of my corruptions , and the multitude of snares and temptations which encompass me on every side , especially when i am in worldly employments in company , thou knowest how subject holy flames are to go out , therefore be thou pleased by the holy breathings of thy spirit to keep these holy fervours of love from being quench't ; 't is not the strength of my resolutions , that can enable me to resist temptations ; if i am not kept by the mighty power of thee my god , i am lost . 2. praise god , blessed be thou , o god , for an heavenly motion or desire that hath been wrought in me , thou might'st have suffered me as thou dost thousands ( i have provoked thee as much as they ) never to be convinced of , or affected with these truths . 't is thy wonderful mercy that thou didst make me for such a blessed end as the enjoyment of thy self ; and much greater mercy , that thou hast let me know so much , but most of all that thou hast given me a heart to desire and endeavour after it , bless the lord , o my soul ! 3. acknowledge thy failings , alas , lord , whatsoever is wrought in me that 's good , had been far greater , but that i am green wood to the sparks of thy love ; lord , pardon the iniquity of my holy services ; my highest and most inflamed thoughts of thee are unworthy of thee : it is well that i have thee to love , whom i need not fear loving too much . after the meditation is ended . 1. think with thy self which of these truths , or what passage of this meditation did most warm thy heart and affect thee , and fix it , and treasure it up in thy thoughts , keeping it ( as it were a nosegay in thy hand to smell unto all the day . 2. set down this that thou hast resolved to spend no more time in such a recreation , then thou shalt spend in prayer and meditation . 3. go unwillingly from this duty , and do not rush into worldly businesses , but look to thy heart which is a slippery deceitful thing . meditat. ii. of the mercies of god. 1. be convinced of , and affected with the presence of god. 2. pray , beg of god that he would put such considerations and thoughts into thy heart , that thou maist be so convinced of , and affected with his goodness , that thou maï'st love , praise , and serve him . considerations . 1. consider how much thou art engaged to god for bodily mercies , he hath given thee thy senses , sight , hearing , and other parts of thy body ; it thou did'st want thy sight , what woulst thou give for it if thou wast emperour of the world ? how many thousand pound ; wouldst thou give ? a diamond is not therefore worth no more then 6 d because a poor man can give no more : if thou shouldst reckon up what thy hands , feet , health , liberty were worth , to what a vast sum would they arise ? thou hast all these things from god , thou hast not them from thy parents , they know not before thou wert born whether thou shouldest be male a female , thou ma●'st say to god , as david did , in thy book were all my members written . 2. consider what faculties of soul god hath given thee ; what a miserable condition are mad men in , those that are born natural fools ; thou art well , and thousands are sick , thou hast plenty when thousands beg their bread . 3. consider what spirituality of mercies god hath given thee , how many thousand poor ignorant heathens are there which never heard of god and of christ , who were born and bread where the gospel is not preached , but worship the devil , but thou dwellest in the sunshine , and under the droppings of the gospel , and are not these great mercies and unvaluable ? if thou dost not value them , it argues so much the greater goodness in god to bestow them upon thee ; nay , hath not god made thee to know him ; he hath not only given thee the light of the gospel , but eyes to behold it . 4. consider the greatness of god ; why should he look after thee , nay , why doth he not destroy thee ? thou art but a worm , nay , a viper : why doth he let thee hang upon his hand of providence , and not shake thee off into hell fire ? as we walk we do not step out of our way , to avoid crushing a worm to death : if we see an adder , or such a venomous creature , we go out of out way to destroy it ; god hath not dealt so with thee , but when thou hast run from god , he hath called after thee ▪ and would not suffer thee to perish though thou wouldest ; and when thou hast come against him with thy sins , and thy rebellions , he hath stood with stretched out arms to imbrace thee , are not these miracles of mercy , o my soul ? how many mercies dost thou receive from god , even at that very time when thou sinnest against him ? 5. consider the innumerable multitude , the infinite greatness of his mercies , and the wonderful love wherewithall he bestows them : how precious are thy thoughts toward me , o god ( saith david , ) i am sure thou had just cause to say also , o my soul. the mercies that god hath bestowed are , wonderful , but those that he hath promised , are far greater : what manner of love hath the father bestowed upon us , that we should be called the sons of god! now we are the sons of god , and it doth not appear what we shall be ; that he should make us his sons is very much ; but that he should not spare his own son , that he might spare us , is beyond all admiration . affections . admire the goodness of god ; lord , what is man ? what is sinful man , that thou shouldest so regard him ? what am i that am the worst of men ? why art thou so good to me that have been , and am so bad ? when i was in my blood to the loathing of my person thou said'st unto me in my blood , live ; nay , not only when i was weltering in my own blood , but in the blood of christ , thou said'st unto me , live ; what did i ever do to deserve those mercies ? or what have i , or can i do to require them ? as thy glorious name , so thy metcies are extolled above all praises . 2 admire thine own ingratitude ; have i so requited my god , o my soul , as to return rebellious for m● mercies ! hath god heaped upon me , many glowings coals of love & mercy , and is my heart still ●ozen ? must god on y be a looser by his blessings ? if m●n ( who is bound to do me good when i● lies in his power ) ●e●●o vs a small co●rtesie on me , how do i thank him whensoever i meet him ? but though god ( who is no way engaged , of his free grace bestows thousands of thousands of blessings , how do i live in the midst of them , without ever regarding of them ? nay , my ingratitude is such , that i make god a looser by his mercies : if thou , lord , hadst made me to beg my bread i should have been more thankful for one dayes food then i am now for a years ; are his mercies less because they are continued ? alas , o my soul , how foolish are we ? we do even daily provoke god to take away his blessings , because we will not pr●ze them while we have them ; and th●● there is another thing wherein we do wonderfully ill , if god doth but lay any affliction up 〈◊〉 us , and take away but one mercy , in stead of being thankful we have enjoyed it so ●ong , and that he hath not taken away all , we murmure and repine , and rob him of all the praise that is due for the rest of the mercies we enjoy . alas , what doth god require of us for all his mercies but this , that we should love him with all our heart , soul , and strength ? 3. stir up thy heart to praise and thansgiving ; bless the lord , o my soul , and all that is within me , bless his holy name ; forget not all his benefits , who forgiveth all thine iniquities , who healeth all thy diseases ; who redeemeth thy life from destruction , who crowneth thee with loving-kindness and tender mercies : not love god , not not praise god , o my soul ! why what could god require less at thy hands then these ? i have heard of one that being delivered out of a great and long desertion , had much ado to stay within doors and not run into the streets and stay every one she met , that she might tell them what god had done for her soul : how do the angels love and praise god to all eternity ? and why should the angels love and praise god more then i ? he never forgave them one sin , he hath forgiven me thousands : 't is true they are in glory , so shall i be too if i be not unthankful for the mercies i have received . resolutions . i am resolved for the time to come to sing psalms the oftner , i have not enough delighted in that duty : 't is strange that that which is the happiness of heaven , i should find so little delight in : well , for this next moneth i will spend one hour a week in meditating upon the mercies and love of god ; his mercies are enough , and great enough surely to take up so much time ; for in heaven eternity is little enough to admire them . conclusion . 1. pray , desire god that he would by his spirit blow these co●ls of mercies , that he may enflame thy heart with love and joy , and prase of him ; alas otherwise the judgements of god will not affect us , nor the mercies of god enflame us ; 't is the spirit that quickneth , else mercies will not profit . 2. praise god , call upon thy soul again , and again , aw●ken thy heart , let it not be so drowsie at a work of so great importance . 3. acknowledge , that were thy heart ought , thy ●outh and thy heart would be filled with the praises of god , acknowledge that is no w●nt of m●tt●r , and motives of praise in the truths which thou hast considered , but thy heart is so dead that nothing almost will work upon it after the meditation is ended think with thy self what truths did most affect thee , &c. 2. write down thy resolution , &c. 3. go unwilingly from this duty . meditat. iii. of sin. 1. be convinced of , and affected with the presence of god. 2 desire god to assist thee in this meditation . considerations . 1. consider seriously how much god abhors sin , and how odious it is to him , this you may see both by what god hath said , and what god hath done to shew the abhorrence of it . 2. sinners , it is said , that god loatheth them , and they loathe god , zec. 11. 8. and god by his prophet cryeth out , saying , o do not this abominable thing which i hate ; how often doth god prosess his hatred of sin ? if one should spit in a mans face , or lay toads or serpents in his bosome , or whatsoever you could imagine , it could not be so abominable to him , as sin is to god , he hates it more then we hate hel , how can we know any ones hatred of any thing , but by his expressions and his actions ? suppose you should see one take some curious , costly , or rare dish of meat which he loved above any thing in the world , and because there was some small crum of another meat which he had an antipathy against , he should fling all with violence and detestation away , were not this enough to satisfie you that he abhorred that meat , a crum whereof made him abhor that which he so much loved ? suppose you should see one take a watch , whose wheels and all the rest were cut out of intire diamonds and spying some little small and almost undiscernable spider in it , should fling it to the ground with so much violence that he should break it all to pieces , it would evidently argue how much he detested a spider : what excellent creatures are angels , and yet because a sin though but of thought was found in them , how doth it cast them like lightning into hell ! suppose further , thou shouldest see the meekest , wisest man , & lovingest father in the world , taking his son , and scourging of him with rod after rod , until that he were all of gore blood from head to foot , and though he cried out and begged of his father to spare , yet he would not spare him , but scourged him to death : would you not say that the son had done somewhat that the father did wonderfully abhor ? hath not god dealt thus with christ ? did he not chastise him until he shed blood from the crown of the head to the sole of the feet ? did not christ die under his correcting hand ; did not christ cry out again and again father , if it be possible let this cup pass from me ? and did he not love christ more then any father loved his son , and all this because christ was guilty of sin , though but as a surety ; these things are not inventions of wit or rhetorick , but real truths ; if the dostroying of sodom , gomorrha , jerusalem , angels and the most part of adams posterity and the whole world , save eight persons ; if the sufferings of christ be not enough to satisfie thee of gods hatred of sin , then thou maist go on to thy own destruction : but know this , that it will be bitterness at the last . 2. consider what thou dost when thou sinnest , every sinner doth virtually put heaven and christ , and god , and his favour and loving-kindness , and all his promises in one scale , and that pleasure , profit , or honour , which sin promiseth , with a wouded conscience , the torments of hell , the wrath of god in the other scale , and doubtless virtually a sinner chooseth sin with all these mischiefs , before the service of god with all his mercies . it is as if a sinner should say , rather then i wil● not satisfie my base lust ; i will part with god , with christ , with heaven and all ; i will suffer his wrath , let god do his worst i will have my will ; every obstinate sinner doth in his heart say thus , and though now thou 〈◊〉 imaginest it . yet at the day of judgment this will be made manifest to thee as i● it were writ with a beam of the sun ; things that now seem less consequent , shall then be made evident : a wicked wretch that sees one of gods people hungry , naked , imprisoned , and doth not releive him he little thinks , that is all one , as if he had seen christ so , and not relieved him ; but at the day of judgment christ will make it manifest unto him . 3. consider how often thou hast sinned against god , every unconverted man doth nothing else ; his plowing is an abomination , all his imaginations are only evil and that continually : nay , though thou art one of gods people , yet david cries out , that his sins are more in number than the hairs on his head , and dost thou think thy sins are fewer then davids ? how many years hast thou lived ? how many dayes , hours , minutes ? thy sins are more ; the hour-glass that runs hath not so many sands in it as the sins that thou committest in that hour ; if thou dost not beleive this , consider , that there is not one of thy thoughts , words , actions , but is polluted with abundance of sins ; if thou sayest ( our father ) since thou dost not speak it with that reverence , attention , fervency , faith , love , joy , confidence , admiration of his goodness , and many other which we are engaged to have , when we call god by the name of father , thou becomest guilty of all the contrary sins , and many more that are not named , in speaking that one word in thy prayer not as thou oughtest . fear not making thy sins seem greater or more then then they are . 4. consider further for what trifling vanity , nay for what base things that thou wilt be ashamed to own before men , thou hast lost god , lost thine own soul , if thou returnest not , and hast brought on thy self more miseries than the tongue of man can express , or the heart of man concieve : the●e is nothing thou ●●●st with thy eyes , or hearest with thy eares , or f●●lest with thy hands , is more certainly true than this . but alass , b●●ause thou h●st he●rd i● so ●ft●n , and , god or his ●●fin●te goodness and patience hath no● made thee yet to feel the stroak of his justice , and the misery due to sin ; thou wilt not believe 〈◊〉 , though his threa●nings be never so clearly for down , and with much earnestness . 5. consider , against what precious mercies , what sweet love , what blessed experience , holy inspirations , what abundance of means , strong resolutions 〈◊〉 promises , clear light , & c. ●hou hast ●inned . affections . 1. pray to god to help to a further sense of the sinfulnesse of sin . blessed god , must all these considerations pass as a serpent on a stone without making any impression upon my soul ? lord give me an affecting knowledge of the sinfulness of sin , and not have such slight thoughts of sinne as i have had ; but grant that i may esteem of sinne as thou esteemest it . 2. talk with thine own soul about this matter . o my soul , are these considerations true or false ? if thou thinkest them false , bring thy objection , shew wherein the errour lies , which thou canst never do ; but if they be true ( as certainly they are ) how comes it to pass that we have made nothing of sin ? 't is vain for us to put off the sence of our sins until it be too late . 3. be confounded and ashamed in the presence of god ; alas , o lord my god , as a thief is ashamed when he is taken , or as a woman is ashamed when her adulteries are found out by her loving husband ; so , & a thousand times more i desire to be confounded and ashamed in thy presence , when i consider , how abominable my life hath been ; and how that i have committed my abominations even in thy sight , and provok't thee to thy face ; and had not thy patience and mercy been infinite , thou could'st never have stood out against so many provocations : i had been in hell roaring and blaspherning long before this day ; and then i had been past prayers , and past mercies , and past pardon . what shall i say unto thee , o thou preserver of men ? to excuse my sins i cannot , i have nothing but the multitude of thy tender compassions , and thy free grace in jesus christ to flie unto ; lord lay my sins home to me to humble me , and to break my stony heart , but lay them not to my charge to condemn me . if thou had'st not in thy word promised forgiveness to sinners through jesus christ , i could no more hope to obtain pardon , then ever the devils themselves . resolutions . it is enough , o my soul , and too too much , that we have been undoing our selves , and provoking god thus long ; that we have as it were with all our power pulled down the vengeance of god upon us , and as it were kindling his wrath against us , but he hath not suffered his whole displeasure to arise , nor suffered us to perish though we would ; blessed be his name that we have not committed the sinne against the holy ghost ; which we certainly had done , had he given us up to the strength of our own corruptions , and to the power and malice of satan to improve them to our destruction . is it true indeed that god saith , yet return , and i will save thee ; doth he stand with stretched out arms ? doth he indeed stand with stretched out arms to imbrace us ? is it possible he should be so gracious to forgive such and so many sins , and of such long continuance ? well , blessed be god , we will go unto him , and never offend him more . we will hereafter whensoever we are tempted unto sinne , say , what ▪ sinne against such love , such mercy , such experiences ? offend that god that hath pardoned us ? that hath done such things for us , and is not content with that , but hath promised to doe more ? i will not hereafter stand parlying with temptations ; but i will cry out unto god , and say , lord help me , for i suffer violence , and in particular , i am in some measure sensible that i pray not with that servency and reverénce as i ought to do ; for the time to come , i shall ( by the blessing of god ) mend that : i am too passionate , well , since god hath been so gracious , as to forgive so many , so great , so grievous sins , that mine own heart is not able to understand their vileness or number ; i will not hereafter be troubled when i hear my neighbour , or underling , or when i hear my fellow n. use such or such taunting words against me ; i will not be provoked by this or that despight or contemptuous trick , that he or she doth use against me , but rather i will endeavour to say or do such a thing , to gain his good will , and to pacifie his anger conceived against me ; for certainly his injuries are not comparable to my sinnes ; and yet god forgives me them : there is a difference between i. n. and me , i am resolved i will go to him , and be reconciled this very day , or if i cannot , i will pray for him , and speak well of him this very day , if i have occasion to speak of him at all : howsoever i will pray for him now . conclusion . 1. pray ; desire god that he would increase thy detestation of sin , and that thou mightest as well hate sin , as leave sin , and that he would not let any spark that hath been kindled by his own spirit go out in thee : say unto him ; lord , i doe not beg riches , i can go to heaven without them , please thee without them ; but i beg of thee grace , and strength against corruptions , pardon of sins , if thou deniest me these , i am undone . 2. praise god : blessed be thy name that my heart hath been in any measure affected with the hatred of sin , that i have in any measure known and considered the things that belong to my peace ; thou might'st have suffered me to drop into hell , and never to have thought of it before i had been there , but thou hast not dealt so with me . 3. acknowledge thine one unworthiness of so great patience as god hath exercised towards thee ; thine inability to think any of those good thoughts that thou hast had , &c. as in the first meditation . after all , think what passages most affected thee . 2. write down thy resolutions , &c. 3. go unwillingly from the duty . meditat. iv. of death . 1. be convinced of , and affected with the presence of god. 2. pray for his assistance . considerations . 1. canst thou not remember that thou wert by such an one when he died ? didst thou not see how his countenance failed , his eye-strings broke , how he grew weaker and weaker , at last grew speechless ; how he throtled in the throat how his teeth grated , how he sweated and strugled for life , and at last gaspt and died : consider that thus thou must do likewise , how soon the lord only knows ; that thou art well now is nothing ; that thou art young and strong now , is nothing ; for how many are there that have been strong , and well , and as young as thou , within a very few dayes after have been in their grave . that thou must die is certain , when , where , how , none knows but he that made thee : only this is true , that generally men die sooner then they expect . 2. consider that there will be an end of the world as to thee ; thou must leave riches , friends , wife , children , houses , lands , and thine one body also . thy friends may stand weeping by , but they cannot prolong thy life one minute . 3. consider that when thou comest to die , it will certainly not repent thee that thou hast spent so much time in prayer , so much in meditation , so much in holy duties , it was never known since the world began , that any one did then say , o that i had prayed less ; though these holy duties now seem irksome and troublesome to thee , doubtless then they shall bring more comfort to thee , then all those riches and vanities in which thou hast spent so much time , and took so much delight in . these things are certain and infallible , our understandings cannot ( o that our lives did not ) deny them . consider how that the dearest friends thou hast in the world , will hasten thy filthy carkass out of the doors ; they will scarce dare to stay with it alone , but say as abraham did , let me bury my dead out of my sight : and then how seldom will they think or speak of thee ; or if they do , what good will it do thee ? 5. consider , alas , poor man , whether will thy soul go then , to hell or to heaven : dost thou know to which ? dost thou not think thou shalt go that way which thou hast gone all thy life long ? if thou hast walk't in the wayes of hell , how canst thou imagine that at the end of that journey thou should'st arrive at heaven ? 6. consider , what good will all thy wealth , all thy pleasures , all thy vanities do thee at that day ? they will all vanish as doth the morning dew . alas , who knows not all these things , and yet not one of a thousand consider and lay them to heart ; and to know these truths , & live unsuitably to them , doth but add to our folly & madness : o that they were wise , saith god , that they would consider their latter end . these serious considerations of our death , and preparations for it , is one of the chiefest points of wisdom in the world . 7. consider if thou miscarry in this great work of concernment , viz. thy death , thou art undone for ever . if thou mightest live again , and mend that errour which thou committedst in thy dying ill , then there were some hope , but it is appointed for all men once to die , and but once . affections . 1. abhor sin ; it is you , and you only that can make that hour miserable unto me ; alas , o my soul , though we now have slight thoughts of such and such sinnes , through the deceitfulness of satau and our own hearts , yet at that hour if we had a thousand worlds , we would give them all , for that which we have so little regarded while we live , viz. that we had kept a strict communion with god , and watch over our own hearts . 2. despise the world ; o ye vanities and fooleries of the world , why should i spend my time and strength in following after you ? what have ye done for me , or what can you do ? when i shall stand most in need of comfort , you will not only prove vanities , but vexation of spirit : solomon hath tried you , and he hath from his own experience , and from the teachings of the spirit , hath told me , that you are but vanity ; and all men when they come to die , set their seal to this truth : shall i to mine own destruction yield to your enticements ? why should i not have the same opinion of you now , as i certainly shall have when i come to die ? 3. humble thy self before god , and cast thy self into his arms of love ; beg wisdom of him ; every night i am a day nearer my grave then in the morning ; i am nearer to it ; but lord make me fitter for my grave , and when that hour shall come , let it not come as a thief in the night to rob me of my comforts ; and rather then that hour should not be an happy hour , let my whole life be nothing but affliction and misery ; alas , lord , if thou deniest me this petition , what wilt thou give me ? thou hast said , o that they were wise , that they would consider their latter end ; and i said , lord , teach me so to number my dayes , that i may apply my heart unto wisdom . resolutions . o my soul , since things are thus , let us not resist known truths : shall we neglect these truths because they are plain ? if they are abstruce , then we doubt them ; if they are plain , shall we despise them ? dost thou not know how soon thou shalt die , then what have we to doe that must be done before we die , do it with all thy might , for the night comes , wherein no man works : my children are not yet sufficiently instructed in the wayes of god ; i will set apart half an hour in a day to instruct them for this moneth , or give so much to the poor every time i miss : there is such a neighbour or acquaintance who goes on in wicked wayes , and my words have so much power with him , that i am confident if i do earnestly beg of god to bless me in the work , and take him privately , and lay before him his danger , and press him to holiness , he may be wrought upon ; i have omitted it hitherto , but i am resolved sometime within a week to take some opportunity to speak seriously and home unto him , or give so much to the poor ; and so every week give so much to the poor , until i have spoke with him , &c. and since it so much concerns me to be prepared for death , i will every day make it one special clause of my prayer , to beg of god that he would fit me for that hour , and i will lay up a treasury in heaven by giving to the poor , and make my self friends of this unrighteous mammon , that when i fail , they may receive me into their habitations . conclusion . 1. pray ; beg of god that he would increase in thee strong spiritual apprehensions of death , and that the thoughts of death might imbitter every unlawful pleasure to thee ; say unto god , lord , how few dayes are between me and eternity , whether of horrour or of glory , i am not yet fully satisfied ; it is a sad thing , that a thing of so great concernment i should be uncertain of : o blessed god , let this meditation so work upon me , that i may not cease to pray unto thee , and to examine my self , and use all holy means for the making of my calling and election sure ; for very shortly i shall be past praying , past examining ; for when thou shalt summon me out of this life , then i must come to judgement ; therefore those resolutions that i have made of walking more strictly , give me grace to perform them to the utmost . 2. praise god , blessed be thy name , o god : for any inward motions of thy spirit , that thou hast afforded me , and for any &c. 3. acknowledge thy weakness , &c. blessed god , if my heart were not so base , so hard , so vile , that it alwayes hindereth me either in holy duties , or from holy duties ; it were not possible but that such serious truths , such powerful , spiritual , practical truths , should have wrought so mightily upon me , that i should never from this very hour be deceived any more with the vanities of the world , but should have set my self , and made it my business to prepare for that great day , &c. after all , 1. think what passages most affected thee . 2. write down thy resolutions , &c. 3. go unwillingly from the duty . meditat. v. of the day of judgement . 1. be convinced of , and affected with the presence of god. 2. beg of god that he would enable thee seriously to think of , firmly to believe , and strongly to be affected with the truths concerning the day of judgement : considerations . 1. consider how dreadful and terrible that day will be when the sea shall roar , when the very powers of heaven shall be shaken , when christ shall come with thousands of his angels in flaming fire : when an angel came down from heaven to rowl away the stone , the souldiers that watched there became as dead men ; nay , the holiest men that have liv'd , have been exceedingly afraid at things of far less terrour then those things are which will be at the day of judgement ; for moses himself did exceedingly fear and tremble , when he heard and saw the terrible signs that were at the giving of the law : and the blessed apostle , hebr. 12. 21. became as a dead man , when he saw christ not in a flaming fire , as he shall appear at the day of judgement , rev. 1. 17. 2. consider , that at the day of judgement sin will appear out of measure sinful , for then it will appear with all its aggravations , for the majesty , holiness , and mercies of god will appear in their perfect glory ; men shall then know what it is to sinne against god ; our ignorance of god now makes us senseless of the sinfulness of sin , but when god shall appear like himself , how shall those sins that men now make light of , make them run mad with despair . 3. consider , o my soul , that those excuses that now quiet thee , will not serve at that day , nay , thou wilt be ashamed to own them . 4. consider how strict an account god will require of thee at that day , if only thy grosser abominations that are odious in the sight of all men , should be brought to judgement ; but the smallest sin that ever thou committest , every idle word and every vam thought , the very grounds , manner , and ends of thy most holy performances shall then appear more dreadfully sinful , then now the most crying sin that ever thou committest doth . 5. consider that every one o thy thoughts , words , and actions , whether good or evil , shall be brought to judgement , even thy most secret and unknown sins to thy self , or others . consider o my soul , what shame and confusion will cover thee at that day ; dost thou not remember what at such and such a time thou didst in secret : suppose all those sins that ever thou committest in private , should be known to all in england , or should be writ on thy forehead , that all that saw thee might read them : wouldest thou not be ashamed to come into any company ? but what is this ●o that which shall be at that day , when all thy secret sins shall be published before all men , angels , and god himself ; these are not inventions of men to terrifie thee , but truths of god to reform thee . 6. consider how fully and ●●●rly thou shalt be convinced that day of thy sins , those with whom thou hast committed them will witness against thee , thy dearst friends that thou had'st in the world , must and will testifie against thee , nay , satan , that tempted thee to those sins , and god that or bad thee those sinnes nay , ●ine own conscience ( which ●hen will as perfectly remember ●very sin , with its aggravating circumstances , as if it were but ●hen committed ) will be a swift witness against thee ; this will be that worm that dies not ; a clamorous and a wounded conscience are insupportable even in this life ; but neither are the clamours so loud , nor the wounds so deep and pestilent as they will be . 7. consider the dreadful sentence of condemnation that god will pass upon the wicked , viz. go ye cursed into everlasting fire , prepared for the devil and his angels ; wicked men know not now what it is to depart from god ▪ but then they shall know ; for god , before men and angels , in fury poured out , to bid them be gone , and call them cursed wretches , who knows the horrour o● it ? if the wrath of a king be as th● roaring of a lion , what will th● wrath of god be ? consider further , that word is everlasti●● fire and eternity ; how dread● art thou further to have such miserable companions as devils ; the devil should appear to thee when thou art alone , how could'st thou bear it ? 8. consider the sweet sentence that shall pass from the gracious mouth of christ to his people , viz. come ye blessed of my father , inherit the kingdom prepared for you , from the foundation of the world : and how sweet will those words be , when in the mid'st of all their fears and troubles , the righteous shall hear the sentence of absolution : what abundance of comfort have the people of god , when god manifesteth and gives them his loves even in this life , and seals them to the day of redemption , and lets them see their names written in the book of life , giving them full assurance that he is theirs , and they are his ; but alas , all those joyes may not be compared to these : the testimony of our own conscience , and the witnessing of the spirit , the manifestations of his love , and the smiles of his countenance are not so clear , so full , so lasting , as they shall then be , no more to be compared to them , then the light of the sun is to that of a spark of fire : for christ to call us blessed , is more then for all the world , and for all the angels in heaven to call us so : doubtless it did exceedingly affect daniel , when the angel told him that he was greatly beloved , dan. 9. 23. if thou had'st a thousand worlds , o my soul , wouldest thou not give all for this , that god would say so to thee ; well , if thou wilt be watchful over thy wayes , live holily , love , and believe in christ , and repent , the day will shortly come , when christ shall say that , and much more . affections and resolutions . 1. tremble , o my soul , when thou thinkest of these things ; why art not thou exceedingly affected with the thought of them ? hast thou such a full assurance , or is thy life such , that thou needest not fear ; was not moses and john as holy as thou ? was not john the beloved disciple , and moses one with whom god spake face to face , and yet they trembled : o my soul , it is much to be feared , that it is ignorance and infidelity , not a gospel-assurance that makes thee so senceless ; nay , it is infallibly certain , that whosoever lives wickedly , and trembles not at the thought of judgement , it proceeds from a conscience feared with a hot iron . 2. admire and be astonisht at the miserable condition of all those that live without god in the world , such are all they that repent not , and believe not the gospel . 3. examine and try thy self , o my soul , let us judge our selves that we be not judged ; we may easily know what questions shall be put to us that day , we must be judged by the word of god , then let us judge our selves by it now ; do we indeed strive to enter in at the strait gate ; may that which we do in the service of god be truly called striving or no ? can a faint prayer be called striving , or no ? when every temptation at the first assault overcomes thee , and thou fightest not a stroake ; is this striving ? is this to fight a good fight ? and resisting unto blood ? do we think that god at the day of judgement will avouch this striving ? nay , can your own conscience think it so now ? be not deceived , god is not mocked . 4. pray , o blessed god , thou that art the great and just judge of all men , be pleased to fit and prepare me for that , that that day may not come a● a thief in the night , as to rob me of all my comforts , deal with me how it seemes good in thy eyes , afflict me , chastise me , only let me be saved in the day of the lord. 5. o my soul , let us truly consider what we are to do , and how we are to live , that when others at that day shall call to the hills and to the mountains to fall upon them , and to hide them from the wrath of the lamb ; we may lift up our heads , because our salvation draweth near : well , o my soul , i read in the word of god , that the neglecting to judge our selves , and the judgeing of others , are two sins that will cause all those to be judged and condemned that live in them , therefore i am resolved by the gracious assistance of the spirit of god for the time to come , never to censure or judge any one , as i have done ; and frequently to examine my self , and as frequently and severely to judge my self as formerly i have used to censure and judge others , and to use as much lenity , mildness in judging and censuring others , as ever i did in censuring my own wayes , and if i doe speak ill of any one i will , if i remember it when i am before the throne of grace , not only beg pardon of my sin in rash judging , but as much as in me lies , make him some restitution by putting up as many prayers for him as i have spoke evil things of him : and let us further resolve of my soul , and by thy blessed assistance , o god , i am resolved , and do promise before thee for the time to come , frequently , and i beseech thee that i may alwayes do it before i do or speak any thing , consider whether i dare own that action or that word at the day of judgement , and if i dare not own it , i will not dare to do or speak it ; and when at any time i think of omitting of any holy duty , and think that such or such an excuse will serve , i will bring it befor● the judgment seat of god by seriously considering with my self whether in my conscience i think that god will take that for a sufficient excuse at that great day : for the conclusion of this exercise i refer you to the conclusions of the former meditations , for i am loath this manual should swell too much . meditat. vi. of hell. be convinced of , and affected with the presence of god. considerations . 1 consider , o my soul the greatness of these torments ; certainly if god so heavily afflicts his own people as he did job , heman , and divers of his people who have been in disertion many years : how sad are the expressions of david , he saith , he roar'd for the disquietness of his soul : and how many sad expressions had job , that he had not time to swallow his spittle , and how that he chose rather a strangling then life , and many other exceeding sad expressions , which could never have proceeded from an holy man , who is set before us as a pattern of patience , if his afflictions had not been very great : and heman said , that the terrours of the lord were so great , that he was almost distracted with them : and so from his youth up until that time that he writ that psalm . psal. 88. if this be done to the green tree , what shall be done to the dry ? and if god chastise his people with such rods , what scorpions shall the damned be scourged with ? and if the righteous have been thus afflicted , tossed with tempests , and not comforted , where shall the wicked and ungodly appear ? what shall the portion of their cup be ? even the dregs of the vials of gods wrath , for upon the wicked he shall rain snares , fire and brimstone , and a horrible tempest . 2. consider what the sufferings of christ were ; if we do truly and seriously consider how much those words signifie , when our saviour saith , my soul is heavy to the death , we shall be helped to understand what our saviours sorrows were . if the wisest , holiest and patientest man in the world , who was not oppressed or distempered at all by reason of any bodily distemper of mclancholly , i say , if such a man should come to an intimate bosome friend , and with a sad countenance should fell him that he was even ready to die because of the abundance of grief and sadness that lay upon his spirit , would not this argue that his sorrows were exceeding great ? especially when his friend never heard him to complain in all his life , though the injuries and sufferings had been very great all along : if he should further say unto his friend , i beseech you to watch with me ; surely it would argue an heart overwhelmed with grief . now i say , for a saviour to say so to his disciple , and afterward to sweat blood ; o what unknown sorrows did our saviour feel ! how then is it possible for the wicked to escape , when god spared not his own son though he was but a surety ; and those sorrows that made him groan , will crush thee to pieces ; woe be to that man that is to satisfie the justice of god in his own person . 3. consider , o my soul , the sad aggravating concomitants of these torments ; every member and faculty both of body and soul shall be tormented : here if our head akes , may be our heart doth not ake ; if we have the stone , we have not the gout , or if both them , yet not some other torturing disease ; or if the whole body be tortured , yet one may possess his soul in patience ; but to have a tortured body , and a wounded conscience , who can bear it ; besides all this , none can help , none will pity those that are in hell ; nay , what is the height of misery , that way god himself shall in the mid'st of all their roarings and tortures , laugh at their calamity when it comes , as desolaion , and as a whirlwind upon them . 4 consider seriously what eternity means ; for ever , ever , ever , to be tormented , is an overwhelming consideration : to lie under the torture of the stone but one night , how tedious is it ; but to be tormented to all eternity , o it is the hell of hells . affections and resolutions . be aostnished , and tremble at the wrath of the lord : alas , o my soul , why dost thou not tremble as felix did , when thou considerest these things , why art not thou more sensible of the power of his wrath ? do not the foundations of the earth tremble , and the pillars of heaven shake when he is angry ; and how comes it to pass , that thou art so little affected with these things ? hast thou full assurance of the favour of god ? when was it sealed ? sureley the very possibility that these things should come upon us , should very much affect us . 2. pray : o blessed god , thou that hast the keyes of death and of hell , take pity of me ; and though i neither understand , nor am sensible in any considerable measure , either of the the misery of hell , or of my own danger in falling into them ; lord , how thou knowest both , let the bowels of thy compassion earn towards me , and never suffer me to fall into that devouring fire , and into those everlasting burnings : blessed be thy name that i am on this side of hell , if thou hadst cast me into that place of torment , as i have daily provoked thee to do , i had been past hopes , past prayers , past mercies , past repentance ; i beseech the● , o lord , that thou wilt chasten me , that i may not be condemned with the world . 3. despise and abhor the sinful vanities and pleasures of the world : o vain world , there is nothing in thee but sin and misery , temptations , vanity and vexation of spirit , and are thy vain profits and pleasures so much to be valued , as for them to dwell in devouring fire ? and are the pleasures of sin that are but for a season , to much worth , that for them we should dwell in everlasting burnings ? have we not had frequent experiences , that the sorrows we have had for committing of sin , have far exceeded the pleasures that we have had in committing of it , and surely the terrors of an awakened conscience , are not to be compared with the horrors of the damned , and other insupportable and endless miseries of that place of torment . come , o my soul , let us not deceive and flatter our selves with vain and false hopes of the mercies of god : it is true , god is very merciful to them that fear him , and we may be sure of this , that if we do sincerely desire and endeavour to serve him , that we shall find his mercies as much above our thoughts and expectations of them , as the heavens are above the earth ; but if we slight them , and are careless of his service , and turn his grace into wantonness , let us not deceive our selves with vain words , for because of these things comes the wrath of god upon the children of disobedience : and those that live so , shall surely find , that at that day the mercies of god will not serve at all to mitigate , but abundantly to justifie the wrath and fury of god , that he shall pour out upon the wicked : then they shall pay for every mercy they have received , and the riches of his despised goodness shall but increase the treasures of his wrath : therefore , o my soul , since these things are so , what are we to do ? why do we not fear him that can cast both body and soul into hell ? the prophet habaccue , when he did but think but of some temporal judgements that god had threatned , rottenness entred into his bones . if indeed the love of god did constrain us , so that we did from a principle of love make conscience of sin , so that we never offend god , it were well ; but since we plainly find that it is not strong enough alone , let us not fear to call in and improve the consideration of the torments of hell to defer us from sin ; the motive is imperfect , but not sinful ; our great work we have to do in the world , next to the glory of god , is to avoid hell , and obtain heaven , and to resist our now three great enemies , the world the flesh , and the devil , who endeavour day and night , to drive us headlong into perdition if any one in the world , much more if the devil should appear to us , and offer us such a sum of money if we would give him our souls that we might be dam'd , we think we should abhor him and his offer ; but alas , doth not every one that useth by extortion and violence either getteth or keepeth what is not his , do the same thing ? his damnation is as certain and as infallible , though more secretly and invisibly contrived by satan , as if satan should visibly appear to him and he make a contract with him : therefore , o my soul , let us take heed of the wiles of satan , for he generally works by the world , and the flesh to deceive us , therefore let us now resolve by the blessing of god to look upon the world and the flesh , to be as dangerous and implacable enemies as satan himself , let us not endeavour to please the world by vain discourses , by omitting what god commands , or doing what he forbids : let us not be troubled , but rather rejoyce ; when we are reviled and scorned for righteousness sake ; for the time to come , when i am to do any religious duty , i will not so much as consider what men will judge or say of me , nor endeavour to make the world my friend , since god himself hath set enmity between us , and as for the flesh , i am sure we are no debtors unto that , we have paid it far more then ever we owed it , therefore for the time to come , i will rather abstain from lawful , then use unlawful pleasures , and i will take heed not only of those pleasures that are unlawful in kind , but those also that are unlawful in degree : and that i may better avoid unlawful pleasures , i will sometimes abstain from those that are lawful ; and having seriously considered , i am convinc'd of this , that i have not made conscience enough in the matter of sleep , i have not redeemed the time from that , nor have enough considered the sinfulness of it , but like the sluggard that solomon speaks of , have turned upon my bed as a door upon the hinges , therefore henceforth i shall endeavour to get as much time from sleep , as the health and strength of my body will permit : and bcause i am confident that if the damned were in their natures changed , and were to live again on earth , they would think it a blessed change , to change their howlings into singing of psalms , and their roarings into prayers , nay if they were to live methuselahs age upon the rack : therefore whensoever i am at any time tempted to be weary of this labour of love that is to be undertaken in the hardest duties of religion , i will endeavour to shame my self out of that temptation , by thinking thus with my self , that hell is so much worse then we can suffer in this world , either in gods service , or for gods service ; that it were not only a desperate wickedness but madness , for the avoiding of the one , to fall into the other . for the conclusion of this meditation , observe the directions and instances of former meditations . meditat. vii . of heaven . 1. be convinced of , and affected with the presence of god. 2. pray to god to assist and enable thee in the work . considerations . 1. consider , o my soul the wonderful greatness and incomprehensibleness of those joyes . for , 1. consider what great things god hath given to wicked men in this work , what vast dominions , power , wisdom , learning , majesty , and indeed as to the things of the world , as much as their hearts can desire ; if god gives such things to doggs and swine , what may we think are the dainties of that banquet which god feasts his children withal . 2. behold the earth and the heavens in the height of the beauty of the spring , and in the strengh of the glory of the sun , how delightful a sight is it to behold the works of gods creation here below , the commonness of this sight much abates the delight and wonder of it ; but doubtless if a man that were born blind should when he had attained to the full perfection of his age and understanding , be placed in a paradise as adam was , and should see as soon as his eyes were opened , the earth adorned with all manner of curious flowers and trees laden with all manner of fruits , and sun shining in its full strength , how wonderfully delightful would such a fight be ? and if the foot stool of god be so rich , how glorious is his throne . 3. consider the wondeful manifestations and joyes that god hath bestowed upon his people in this life , they are unspeakable and glorious : some have cried out , lord , either with-hold thy comforts , or enlarge the vessel , for i am not able to bear my joys . we read of daniel , that the manifestations that god gave him , drunk up his spirit , and made him sick some dayes after , dan. 8. 27. such joyes have been so great , that they have sweetned the bitterest persecutions ; they have made them clap their hands for joy in the mid'st of flames , and cry out in the ravishment of their spirits , o ye papists , you talk of miracles , but here is a miracle , i am in the midst of these flames , as in a bed of roses but alas , what are the joyes that god communicates to his people in this life , they are but as the drop of the bucket to the whole ocean : the apostle tells us , that it doth not appear what w● shall be . we would give it we had it a thousand worlds , one would give all to enjoy these spiritual sanctifying ravishments of spirit one day ; if these then are so sweet , what are those things that thou hast laid up for them that love thee ! 4. consider that god hath prepared these joyes , on purpose to glorifie his goodness , and power , and wisdom , in preparing joyes for his people worthy of his magnificence and love ; he doth it for that end , that he may be glorified and admired in all his saints ; and what cannot infinite power and wisdom , and what will not infinite love and goodness do , when they set themselves to prepare an entertainment , and to bestow a reward that may set forth their greatness ? what do kings do in such cases ? that which is accounted a feast amongst poor people , is a rich mans fast . if the strength of this consideration were drawn forth , it would wonderfully affect us . 2. consider wherein these joys consist for the negative part of them : there will be no sickness , no pain no death no temporal misery or imperfection ; nay , there shall be no sin , no temptations nor corruptions , no desertions , no imperfections of graces , or duties , or comforts what would a poor 〈…〉 from this body of sin and death , there we shall see god clearly , fully , everlastingly ; there our enjoyments shall be incomprehensible , our union wonderful and inseparable , and all shall be eternal . what a world of difference is there betwixt a dead carcass , and the same body when he liv'd ? when it is dead , it is sensless , ga●●ly , filthy : how beautiful , how active , how many rare endowments had ●● when it liv'd ? and all these pr●ceeded from the union of the so●● with it ; and if the soul which but a poor creature by its union , doth communicate such rare things to the body , what do we imagin will be communicated both to the body and the soul , when god shall be more neerly united to them , then they are one to another ; when they shall be made more capable of receiving , and god will be more abundant in communicating : affections and resolutions . 1. admire the love and goodness of god , o blessed god , from the beginning of the world , men have not perceived by the hearing of the ear , nor have they seen with their eyes , nor have any understood , save only thou , o god , what thou hast prepared for them that love thee ; how hast thou commended thy love to us , that we are thy sons , but it doth not yet appear what we shall be ; o the length , and breadth , and h●igth , and depth of thy love that cannot he known ; lord , what are our duties , or what are our persons , that thou shouldest so highly reward them and us ; our best righteousness is as filthy rags , and for us we are worms , nay , a generation of vipers ; is it not enough that thou dost not shake us off from thine hand of providence into hell fi●e , but that thou shouldest lay such vipers in thy bosome , and warm us with thy love ; is it not enough for thee to forgive us our rebellions , but that thou shouldest give us such blessings : were it not a miracle of bounty and goodness , for thee to bid us seriously to consult and think what to ask of thee , and thou wouldest give it us , though it were to the half of thy kingdom , but that thou shouldest set thy wisdom on work in preparing and thy liberality in bestowing such incomprehensible reward that we could neither ask no think , but as far as the heaven is above the earth , so are thy thoughts of love above our thoughts ; for thee to give thy kingdom , thy christ , thy self , these are acts of goodness , that are infinitely above us , yet worthy of thee , that delightest to magnifie thy goodness , that rejoycest over thy people , as the bridegroom rejoyceth over his bride . despise the world , what are the things of this world , o my soul , what is there here to be desired but sin and misery , snares and temptations , vanity of vanities , and vexation of spirit ; one hours communion with god , and the joyes of the holy ghost , that he hath given to his people in this world , are worth more then the world can know of ; why do we spend our strength and money for that which is not bread , and our labours for that which doth not satisfie : o vain world , god hath out bidden thee , thou offerest trifles , he offers me heaven for my love and service , though my love be unworthy , too little for him , yet it is too much , too good for thee . 3. long for , and breathe after heaven ; as the hartpanteth after the water-books , so panteth my soul after thee , o god ; my soul thirsteth for god , for the living god , when shall i come and appear before god ? when shall i be delivered from my absence from thee , and from mine ignorance of thee ; make hast , o my beloved , and be thou like a roe , or a young hart upon the mountains of spices : the spirit sath come , and the bride saith come , and the bridegroom sath , surely i come quickly , even so come lord jesus , come quickly . 4. encourage , and stir up thy felt to the love and service of god ; come o my soul , let us be steadfast and unmovable , alwayes abounding in the work of the lord , forasmuch as we know that our labour is not in vain in the lord ; let us not be weary of well doing , nor of the labour of love , for we shall reap if we faint not ? we have known , and in some measure endeavoured to serve god thus many years , were it not a sad thing for the want of continuing one year , one month , it may be but one week , or one day more , i should lose all my hopes and expectations of glory : god forbid ; o my soul , let us encourage our selves in the lord , we are not kept by our own , but by the mighty power of god through faith to salvation , and be thou assured of this , that the first minute thou art in heaven , thou shalt have such full measure , pre'st down , heapt up , and running over , that thou shalt break forth in the songs of joy and praise to all eternity , maynifying , admiring and adoring god , that ever he gave thee leave , and grace to serve him , then shalt thou see , and so thy experience shall make thee confess with joy and wonder , that the light afflictions and labours of love that thou endurest in this life , are not worthy to be compared to the joyes that shall be revealed in thee , ; vvhen at any time thou beginnest to be weary , look to the price of thine high calling , and when thou comest to heaven , thou shalt admire , when thou seest how abundantly thou art over recompensed , and thou wilt have just cause to say , lord , what is this that thou hast done for me , alas , what were the things that i either did , or suffered in thy service , what were my filthy rags that thou shouldest give me such a robe and crown of glory ; o my soul , what if we do weep , now the time is at hand when god will wipe all tears from our eyes . o my son , these things cannot be believed and slighted , and understood and neglected ; if thou dost not believe them , what is the reason ? are they too glorious things for god to bestow upon such wretched sinners ? why dost thou set bounds to the goodness of god , and say , hitherto thou shalt go , and no further , nay , doubtless since god hath said , that he will do that which shall glorifie his goodness to his people , the incredibility of it makes it more credible , but if thou art convinced of the truth , why art thou not affected with the excellencies of these joyes ? dost thou not relish them ? well , for the time to come i will meditate more of these things , i will by giving to the poor , lay up my treasures in heaven , i will part with such and such vain delights for it , i will spend more time and communion with god in praising , admiring and adoring of him , that if it be possible , by frequent performing of these duties , i may at last taste and relish the incomprehensible sweetness of them , that i may be enamoured more of heaven , and because all my endeavours are in vain , if the lord reveals not these things unto me , therefore i will beg of god that he will discover the riches o● his goodness to me , i have not been careful enough , nor sensible enough of sins of omission , when i have had no just thing to take up ●y thoughts , yet i have not thought of thee ; henceforth when my heart is affected with thy excellencies , thy love , thy mercies , i will praise thee , when it is not , i will pray to thee that it may , and for my master-sin , mine iniquity , i will be most frequent in those duties that are most contrary to it ; i will especially in my reading of scripture , take notice of , and write down those places , and those examples that are most proper for the cure ; i will speak against my iniquity , that if it may be i may thereby the more engage my self to leave it . meditat. vii . of the excellencies of christ. 1. be convinced of , and affected with the prefence of god. 2. desire of him who only can to manifest the excellency of christ unto thee . considerations . 1. consider , that if the holiest man that ever lived , lived near thee , what high expectations wouldest thou have of his carriage and conference , when thou sawest his zeal and patience , &c. but no man lived ever without sinne ; therefore suppose an angel should take upon him humane nature , and live amongst us , with what enflamed expressions and affections would he speak of god , of heaven , and every thing that is spiritual ; but alas , his carriage , his holiness , his wisdom , where as nothing in comparison of christs ; for there was not any word , or action that eyer christ spoke , or did , that if all the angels of heaven had studied and set down how it ought to have been done , or they themselves should have been to have done it , they could not have equalled it , nay , even god the father had he taken our nature , he would not have spoke or done any word or thin̄g which should have had ( in respect of it self , or any circumstance ) more holiness or wisdom then christs words and actions had so that certainly in this respect , he that saw christ , saw the father , as he himself saith . 2. consider the wonderful wisdom of christ , certainly he was greater then solomon ; for though he was the humblest man that ever lived , yet he himself said so , nor did it any more argue pride in christ to say that he was wiser then solomon , then it would have argued in solomon that he knew more then a new-born babe . vvhen his most malicious and cunning adversaries came to e●snare him in his words , so that they thought it were impossible for him to say , i or no to their questions , without extraordinary prejudice to himself , yet he answered with such admirable wisdom and innocence , that they went away ashamed of their folly , nay , when satan himself came and set upon him with his subtilest temptations that he could possibly find out , yet our saviour without deliberation and study , immediately answered him so fully , that he could not so much as reply , but was fain to fly to another temptation ; and no marvel , for he was the wisdom of the father . 3. consider the wondeful and exceeding holiness of christ , when he was in the height of all his agonies and sufferings , he abated not any thing of his love and confidence in god ; for his sufferings did not make him forget , or diminish any thing , no , not in the least circumstance of his graces , or of any thing that the law required at his hands : to be so freely willing 〈…〉 that agony continue , which was unspeakable and as the torments of h●ll ( ●f his father pleased ) was more then if those in hell should freely submit to endure the torments they suffer . the holiness of those in heaven is not comparably so much greater then the weakest saint on earth : as the holiness of christ was greater whilest he lived on earth , then that of those in heaven ; nay all the saints on earth are fil'd from his fulness ; for he is the fountain that conveyes to his saints , as they are able to receive the infinite ocean of the holiness of the god-head ; no marvel that the angels when they saw his glory , cryed out , holy , holy , lord god of sabbaths . 4. consider , that not withstanding all these infinite excellencies in christ , he thought it no robbery to be equal to the father ; yet how exceedingly did he humble himself , and how gracious was he : the poorest man or woman in the word , nay , the greatest sinner that truly repented , with what love did he receive them : he was the son of righteousness , from whom the angels receive their glory , and yet he disdains not to shine upon such dunghills as we are : it is strange , o my soul , to consider how willing christ was to please every one ; only provided it was in things that were not for their hurt that desired them ; many times , nay , most times , when others were with him , when he in respect of himself , only would have done otherwise , yet he did as their desires required , rom. 15. 3. the apostle saith , even christ pleased not himself , many times when he was hungry ; if any came to him that needed instruction , or if he were sleepy , and any came to him that needed consolation , he would abstain from meat and sleep that he might do them good ; it is not so with great men , but it was so with christ , who was the great god. affections and resolutions . 1. admire the excellencies of christ ; o blessed saviour , thou art the chiefest of ten thousand ; thou art altogether lovely , thou hast a name above all names , that at thy name every knee should bow ; thou lord , art set at the right hand of the father in the heavenly places ; far above all principality & power , and might , and dominion , and every name that is named , not only in this world , but also in that which is to come ; thou art the brightness of thy fathers glory , and the express image of his person ; consider , o my soul , what can these words mean ; surely if god commanded all the angel to worship him , when he brought him into the vvorld , how much more should we for whom he hath done , much more admire and adore him in spirit and in truth . be confounded and ashamed , that thou art no more affected with these things : doubtless , o my soul , it is not for want of excellency in christ , for he is the lord of glory , but for want of a clearer faith in thee to behold his excellencies ; if the scripture had not spoke the thousandth part of christ as it doth , how could thy thoughts have been lower of him then they are ; how could thy heart be more senceless : it is a shame that every vanity should steal away our hearts from christ , much more abominable is it that our very sins that murthered him , should ever prevail with us in the least . pray , blessed god , 't is not in man by all his wisdom and industry , to know , or be affected with the excellencies of christ , if thou dost not reveal them ; if i had a thousand worlds , they were too small a price for so great a mercy ; o shew me thy self , and thy son , and it sufficeth ; and now , o my soul , are the excellencies of christ nothing unto us ? do we indeed admire them ? surely all is but meer words , and vain thoughts , if we do not strive as far as we may to imitate him in those excellencies , for which we pretend to admire him ; are we as patient as he was , meck , humble , holy , who when he was reviled , reviled not again , &c. we do but deceive our own souls in giving glorious titles , and speaking high things of christ , and in the mean while not endeavour to transform into his image ; it is impossible we should love him for his patience and holiness , and not love patience and holiness , nor yet never care to practise and get them ; therefore for the time to come , the life of christ shall be the example whereby i shall endeavour to frame mine : and that i may the better do so , i will read over especially the new testament , and observe in every particular what christ did , how he spoke to his friends , to his enemies , how he demeaned himself in every action , whether civil or natural , or religious , how in all his relations : and when i have written them down , i shall often peruse them , and shall endeavour in every action that i do , and word that i speak , to remember if i can , wh●ther there be any parallel instance in the life of christ , if there be , i shall make that my pattern , and do likewise , but if there be none , that i can think of , then i would do that which in my conscience i think christ would have done in like case . for the conclusion , i refer you to the directions and instances of former meditations . the conclusion of the whole . i found a great deal of difficulty in writing this small treatise of meditation , not into the doctrinal or directory part , because christian experience and study are things by which that party is managed , but in the setting down of instances and examples therein i found the difficulty to lie : for meditation is an harder work then to give directions thereunto : and i have generally found it easier to study a day , then to meditate an hour ; but of all the kinds of meditation whereof instances are set down in this book , i found the greatest difficulty in those of solemn meditations , they consisting for the most part of prayer , which the devout soul when it hath ended forgets so that if one might gain a world , when the heart is overwhelmed with grief , or inflamed with love , or ravished with joy , one could not remember the powrings out of the soul : in such cases , one may say of such meditations , as saint paul speaks of those glorious things which he saw when he was wrapt into the third heavens : they are neither lawful , nor possible to be uttered , many times the secrets in our communion with god , are of that nature , that it is not lawful by reason of that scandal , nor possible to utter , because the affections being so intensly employ'd invention , memory , and intellectual actings of the soul , during that time do almost quite cease , and indeed whosoever goes about to invent instances of meditation , if it be only a learned man , and not holy , his studies may exceed his actings that way , but if it be an holy experienced christian , as his inward thoughts of love , joy , grief , and admirings of god are above all that his tongue doth or can utter , so those secret expressions which he useth between god and his own soul , when his thoughts are full of heaven , and of god , are much beyond what he can invent , or by study expresseth ; therefore since those meditations that are fullest of devotion cannot be remembred , to set down instances of meditations , except one should take them from some saint as he was powring out his soul before god in secret ; one can never set them fully down in secret i say ; for the soul is never so free , nor may be before others , as with god alone , and the truth is , if i had not had these instances of solemn meditation by me , i think i should hardly have set down any of that kind ; i should only have referred him to the psalms , it was so that i wrote these from the mouth of one to whom these unseen , i was oft-times so near that i could hear his secretest devotions , if uttered though but with an ordinary voice ; i am very confident for his part , he thought that none but god and his own soul were privy to his prayers , i have sometimes considered it as a case of conscience , whether it was lawful by stealth to hear , and afterwards to publish the private meditations of others , but considering how much advantage it may bring to others , and how the party himself can suffer nothing in it , his name being concealed by me , i resove to publish them , besides . i very well know ( as i said before ) that the spiritual expressions between god and ones own soul in secret , are forgotten almost as soon as ended ; it is very unlikely that any should remember then ten years after , as the most of these are : i thought good to give an account of this matter , lest i should be thought to have that holy frame of heart , which many of the expressions in these meditations argues , that he had that used them , and arrogate to my self that which is farre from me . if any shall be offended at the brevity and shortnesse of my directions of this great and weighty businesse of meditation , i shall onely say thus much as to that . 1. that i am not willing to overcharge or affright new beginners ( for , for such i do very much intend this treatise ) with too great a number of particulars . 2. i would not have this swell above the bigness of a manual , for i have often observed , that when one hath perswaded some to buy some book , and told them it hath been but a small price , it hath been almost as strong a motive ( the smallness of the price ) as the goodness of the book : and i would not be willing that both these motives should be wanting to the buying of this book . as for the plainnesse of the s●ile or matter , i shall thus excuse it , if it ought to be excused , i wrote this for the meanest and ignorantest sort of christians that they might buy , and understand it , that they might buy it , i have made it a manaul , that they might understand it , i have made it plain , and spoke to them in their own language ; and to the learned i say , if any such shall read this treatise , indocti rapiunt coelum , and though i highly prize learning , yet i know that as to prayer and meditation , and all other acts of devotion , wherein we keep a strict communion with god , and watch over our own souls , and experimental knowledge and acquaintance with , and inflamed affections towards god , will more avail us then all the learning in the vvorld , and doubtless it is not generally ignorance in those that live under ordinances , but the non-improvement of the truths we know , that will undo us , if we do but improve these plain truths , viz that god is , that there will be a day of judgement , that we must die , that we ought to love god with all our heart , with all our soul , with all our mind , with all our strength , that we should do as we would be done to i say , if we did but improve these into practice , we should attain to more holiness , then if we knew a thousand times more , and left those truths ( as generally men do ) by them , as things forgotten , i doe very much think that the truths of religion have been spun into too fine a thred of late dayes , and some have observed , that fewer have been converted of late years then formerly , when fundamentals have been plainly , powerfully , and practically prest upon the conscience , it is an errour to think that notions , so they be spiritual , cannot be two accute or speculative ; i have one thing to entreat of the christian reader , and it was one end of publinging this treatise that i might with it publish th●se my desires . the thing that i am to request of you , will neither be charge nor trouble ; it is your frequent , serious , servent prayers that i desire of you ; i know it is used too much as a complement among christians , to desire prayers of their christian friends , and they are too often superficially promised , and too seldom conscienciously performed : nor would i have thee , whosoever thou art that fearest god , account this my request a thing of course , and that it is at thy liberty to grant it or no ; for suppose a poor distressed man overwhelmed , & almost swallowed up with the sense of his miseries and wants , should with tears and strong importunities beg relief of thee ; dost thou think it were an arbitrary thing ( when it was in thy power ) to relieve him or not ? mightest thou not justly expect that the next time thou wentest to pour out thy soul before god , that he should keep by him the denial that thou gavest that poor man , and give it thee , when thou in the distressed thoughts of thy heart , makest thy prayer to him ? and dost thou think that the lord will hold thee guiltless , when one whose afflictions are many , corruptions strong , temptations to undergo , shall in the anguish and bitterness of his spirit desire thy prayers , and thou refuse , or neglect : consider whether at the day of judgment thou wilt have any sufficient excuse to plead . i have sometimes thought that the bills that have publickly been put up for the prayers of the congregation have been too little regarded , it may be they have been too customarily and formally put up , it may be ●o , but it is not good for us to be judges of evil thoughts , little do we know what terrours and fears , and anguishes of spirit overwhelm them , while they are so little regarded by us ; o that we were sensible of others afflictions and sorrows , whether spiritual or temporal , as they themselves are , and as we would have them to be of ours , were our souls in their souls stead : and if the lord should so by his providence order it as to bring us into those straits which we saw our brother in , and would not afford him so much as our prayers , may we not justly expect that the next time that we our selves are in streights , our consciences should take up a parable and taunting proverb against us , and say as josephs brethren did , we are verily guilty concerning our brother , in that we saw the anguish of his soul , when he besought us , and we would not hear , therefore is all this distress come upon us . and that which i would desire thee to beg of god for me is , that he would give me sincerely to aim at his glory in all my actions , but especially those that belong to my ministry , that i might not be as a broken vessel , and that he would give me greater discoveries of , and love to himself and the lord jesus christ ; and that he would give me gifts , and strength , and wisdom , opportunity , and a heart to serve him , and mercies suitable to my wants , that my afflictions may be sanctified , my temptations conquered , and my corruptions mortified . one thing more i am to request of thee , that is , to do what i know is too much neglected by my self , and i fear by others ; thou art to pray for a blessing upon thy self when thou readest this treatise , and that god would make it a blessing unto others also , into whose hands it shall come : i desire you that you would help me with your prayers in this particular ; when we do but take our ordinary daily bread , we crave a blessing , how much more when we doe things that concern our eternal good ? when we take a book , to that end , spiritually to benefit by it , do we think that it is in our own power , or in the power of any treatise that we read , ( without gods assistance ) to do us good ? nay , the word of god it self is but a dead letter , if the holy spirit be absent when we hear or read it . but that thou shouldest desire a blessing upon thy self in reading of this book , is not all i request of thee , but that thou wouldest also extend thy prayers further , even for others , that it may be also for their edification whosoever shall read it ; for as we are to pray that every sermon we hear may be for the spiritual advantage of others , as well as of our selves ; it holds also in reading of treatises of devotion . finis ; books to be sold by thomas parkhurst , at the bible and three crowns in cheapside near mercers chappel . a commentary on the hebrews , by john owen d. d. fol. an exposition of temptation , on mat. 4 verse 1. to the end of the eleventh , by dr. tho taylor , fol. a practical exposition on the the third chapter of the first episile of st. paul to the corinthians , with the godly mans choice , on psal. 4. vers . 6 , 7 , 8. by anthony burgess , fol. the view of the holy scriptures , by hugh broughton , fol. christianographia o● , a description of the multitude , and sundry sorts of christians in the world , not subject to the pope , by eph. pagit . these six treatises next following , are written by mr. george swinnock . 1. the christian mans calling , or , a treatise of making religion ones business , in religious duties , natural actions , his particular vocation , his family directions , and his own recreation ; the first , part . 2. likewise a second part , wherein christians are directed to perform their duties , as husbands and wives , parents and children , masters and servants , in the conditions of prosperity and adversity . 3. the third and last part of the christian mans calling , wherein the christian is directed how to make religion his business , in his dealings with all men , in the choice of his companions , in his carriage in good and bad company , in solitariness , on a week day from morning to night ; in visiting the sick on a dying bed . 4. the door of salvation opened , by the key of regeneration . 5. heaven and hell epitomised : and the true christian characterized . 6. the fading of the flesh , and the flourishing of faith : or , one cast for eternity , with the only way to throw it well : all these by george swinnock 4 to . an exposition on the five first chapters of ezekiel , with useful observations thereupon , by will. greenhill , 4 to . the gospel covenant , or the covenant of grace opened : preached in new england , by peter bulkely . 4 to : an antidote against quakerisin , by stephen scandret . gods holy mind touching matters moral , which himself uttered in ten words , or ten commandments ; also an exposition on the lords prayer , by edward elton , b. d. 410. fiery jesuite , or an historical collection of the rise , increase , doctrines , and deeds of the jesuites . exposed to the view for the sake of london . 410. horologiographia optica ; dialling universal , and particular , speculative and practical ; together with the description of the court of arts , by a new method , by silvanus morgan . 410. heart-treasure . or , a treatise tending to fill and furnish the head and heart of every christian , with soul-inriching treasury of truths , graces , experiences and comforts . octavo 1 part . sure mercies of david : being the second part of heart-treasure . closet prayer . a christians duty ; all three by oliver heywood . a practical discourse of prayer , by tho cobbet . of quenching the spirit , the evil of it in respect both of its causes and effects , discovered , by theophilus polwheile . the re-building of london encouraged and improved in several meditations , by samuel rolles . the sure way to salvation : or , a treatise of the saints mystical union with christ. antidote against infection of a multitude ; these two by rowland stedman , m a. the greatest loss , upon matth. 16. 26. by james lives●y , octavo . a. defence against the fear of death ; by zach. crofton . gods soveraignty displayed ; by will. geering . the godly mans ark : or , city of refuge in the day of his distress , in five sermons ; with mris. moors evidences for heaven , by edm. calamy . the almost christian discovered : or the false professor tryed and cast ; by mr. mead. spiritual wisdom improved against temptations . by mr. mead. 1. heaven taken by storm . 2. the holy eucharist : or the sacrament of the lords supper , briefly opened . these two by mr : tho. watson . nonconformity without contravercy , by ben. baxter . the parable of the great supper . by john crump , late of maidstone . finis . notes, typically marginal, from the original text notes for div a65794-e1220 mr. holland . the spirituall vvatch, or christs generall watch-word a meditation on mark. 13. 37. by thomas gataker b. of d. and pastor of rotherhith. gataker, thomas, 1574-1654. 1622 approx. 317 kb of xml-encoded text transcribed from 74 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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(eebo-tcp ; phase 1, no. a01550) transcribed from: (early english books online ; image set 3071) images scanned from microfilm: (early english books, 1475-1640 ; 1138:08) the spirituall vvatch, or christs generall watch-word a meditation on mark. 13. 37. by thomas gataker b. of d. and pastor of rotherhith. gataker, thomas, 1574-1654. the second edition; [8], 130 p. printed by edward griffin for william bladen, and are to be sold at the signe of the bible, at the great north dore of paules, london : 1619. reproduction of the original in the university of chicago. library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the 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those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng spiritual life -modern period, 1500-. 2003-08 tcp assigned for keying and markup 2003-09 apex covantage keyed and coded from proquest page images 2003-10 emma (leeson) huber sampled and proofread 2003-10 emma (leeson) huber text and markup reviewed and edited 2003-12 pfs batch review (qc) and xml conversion the spiritvall watch , or christs generall watch-word . a meditation on mark . 13. 37. what i say vnto you , i say vnto all , watch . by thomas gataker b. of d. and pastor of rotherhith . the second edition ; amended and enlarged . london , printed by iohn haviland for william bladen , and are to be sold at the signe of the bible , at the great north doore of pauls . 1622. to the right worshipfvl and religiovs his very kinde cozen , sr robert cooke knight , eldest sonne and heire to that worthy knight sr william cooke late deceased : long life and good dayes , with increase of grace here , and eternall glory hereafter . hopefvll sir , this weake worke was intended your worthy father now deceased , vnto whom so many bonds of alliance , of dependance , of ancient acquaintance , and of continued beneficence so straitly tied , so deeply engaged me ; and whom therefore next after mine honourable patron , and that worshipfull societie , wherein i spent so much time , and whereof i remaine yet an vnworthy and vnprofitable member ' i could not in this kinde ouer-slip without some iust note of ingratitude . but since it hath pleased god vnexpectedly ( to our great losse and griefe , though , no doubt , his a farre greater gaine ) to remoue him hence , and to receiue him thither where he now resteth , as without need , so beyond reach of these offices , i know none that may better lay claime to it then your selfe , who are to rise vp in his roome , and to stand in his stead , as first-borne in that familie , whereof he lately was head. i shall not neede to adde , w●… inducements and incouragements ▪ i might further receiue to addresse these my poore endeuours that way , from those pregnant prints as well of pietie as other good parts euidently discouering themselues in your owne person , obserued by others as well as my selfe , and the rather obserued , because so rare ordinarily in others of your yeares , and of your rancke . the consideration whereof , as * it ministred much comfort to your worthy father before his decease , esteeming it no small honour vnto him that god had graced him with a sonne of such parts and hopes in the iudgement and by the testimonie of so many as well iudicious obseruers as vnpartiall reporters : so it helpeth not a little to mitigate the great griefe of all his and your friends , not without great cause conceiued for the losse ( if they may be tearmed lost , that god findeth to their eternall weale and welfare ) of one whom they so highly euer prized , and now so deseruedly desire ; and ministreth good ground of hope , that you will further in due time , ( as he said sometime of constantines sonnes ) b wholly put on your worthy parents , so c exactly resembling them in their vertuous parts , and treading so precisely in their religious steps , that both they may seeme to suruiue in you , and you be knowne thereby to haue come of them . and this the rather it standeth you vpon to contend and striue vnto , considering ( as i doubt not but you doe ) that as it is a double d grace for a good man to be well descended , while both his parentage is a grace to him , and he likewise a grace to it : so it is e a foule disgrace and a double staine for one so descended to degenerate from the good courses or come short of the good parts of those he came of , and so to proue either a blot or a blemish to them that might otherwise haue beene a grace and an honour to him , but shall now helpe rather to condemne him then to acquite or excuse him . it was the speech of one for a naturall man notably qualified , though but meanely bred , to a dissolute person well borne , vpbraiding him with his birth , f i am a grace to my stocke , thou a blot to thy linage : as another not vnlike him in the like case , * my stocke is some staine to me , but thou art a staine to thy stocke . and indeed as it were g better for a man to come of a thersites so he proue like achilles , then to come of an achilles if he proue like thersites : so it had beene lesse euill for manasses to haue descended immediatly from an achaz or an achab , then descending ( as he did ) immediatly from an ezechias to proue in conditions and course of life a second achaz or an other achab. this consideration may well be a strong engagement to godlinesse , where but either parent onely hath beene religious . for if h either partie beleeuing , though the other be an infidell , be of force sufficient to bring the children bred betweene them within compasse of gods couenant : surely the godlinesse of either , though the other were prophane , must needs be no small tiall to oblige their issue the more straitly to that course , which they stood bound to haue taken , though their parents had beene both of them vtterly irreligious . but in this kinde hath god to you beene more abundantly gratious , in blessing and honouring you on both sides with two such worthie parents , whose memorie as it is and will euer be deseruedly honoured with all those that here knew them ; so it is iustly expected that it be reviued in you especially , and the residue of their issue , as i in a liuely monument , and one better than of marble or brasse , not of their earthly and worldly , but of their spirituall and worthiest parts . yea , as k dauids courtiers sometime wished , that his sonne salomon might in state and honour not succeed onely , but exceed dauid his father : so the like may well in some regards be expected at your hands , in well-doing and piety not to parallel onely , but to surpasse him you sprang from . for , to omit that god hath furnished you with some abilities of learning that he had not , that he hath called you sooner and entred you earlier , you haue the more day before you : your worthy father hath broken the ice to you , he hath laid you to your hand a good foundation of religious courses in that familie that you are to be head vnto hereafter ; he hath setled neere you and obliged vnto you * a man of singular parts , who as he was sometime your tutor and gouernour , so will not cease now to be a counsellor and coadiutor vnto you , by whose aduice and assistance you may haue plentifull meanes of furtherance in that godly course that by gods gratious goodnesse you haue already made entrance into . sir , you see what a taske is exacted of you , what a necessitie of well-doing and of proceeding in good courses is euery way imposed vpon you . let all laid together preuaile with you to make you as the more carefull to affect and embrace all good meanes of helpe and furtherance therein ; so the more forward and diligent from time to time instantly and incessantly to craue further grace at his hands , by whose strength we all stand ; who as he hath begun this his gratious worke in you , so is alone able to finish it ( and i doubt not but he will so doe ) to his owne glory in you , and your eternall glory with him . and to this purpose may this loose discourse afford you any the least helpe , i shall esteeme it a sufficient recompence of my labour in the publishing of it , what euer the issue be otherwise : if any other beside shall reape benefit thereby , i desire but that god may haue the praise of it , and my selfe onely their prayers . howsoeuer it proue , it shall remaine a testimonie of the sincere loue and respect that he beareth and oweth to you and the house you come of , who both is and shall by gods grace alwayes continue your worships hearty well-wisher and affectionate kinsman , thomas gataker . euripides helena . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imple tuorum vota , dum refers pij mores parentis : namque honoris culmen hoc summum , parente siquis editus pio pietate patrem & ipse prosequitur pium . christs generall watch-word . mark . 13. 37. watch . § . 1. there be a two commings of our lord and sauiour christ mentioned in scripture : the former of them in mercy , b to saue the world ; the latter of them in maiestie , c to iudge the world . some of those that liued in the time of the former , had d moued question to our sauiour himselfe concerning the latter ; e when will the comming of the sonne of man be ? now our sauiour , in way of answer vnto this question , layeth downe both the certaintie and the vncertaintie of his second comming : the certaintie , that it shall be ; the vncertaintie when it shall be . that , which is wont to be said of the day of death , being no lesse true of the day of doome ; f there is nothing more certaine , and yet nothing more vncertaine : g nothing more certaine than that it shall be : as sure , we vse to say , as death ; and may well say , as doome : for h heauen and earth ( saith our sauiour ) shall passe away , but so shall not my word . and yet i nothing more vncertaine than when it shall be . for , k of that day and houre knoweth no man ought , no nor the angels in heauen , nor the sonne ( l as he was m then ) himselfe . hereupon he taketh occasion to n exhort his disciples whom he then spake to , and o vs all in and by them , vnto circumspection and warinesse , vnto vigilancie and watchfulnesse : p that since such a day must once come , and they know not how soone it may come , wherein they shall all be called to giue vp their accounts , that therefore they liue in a continuall expectation of it , in a perpetuall preparation for it ; that whensoeuer it shall come , they may be found ready and fit for it . which exhortation hauing vrged ▪ and enlarged by sundry arguments of inforcement and illustration in q the words before going , he doth r here repeat and conclude , winding vp the summe of all before deliuered in this one word , watch . a word not consisting of many syllables or letters ; but containing much matter , and matter of much vse . which that it may the better and the more orderly be vnfolded , we will referre all that shall be spoken to these foure heads : the sense , the proofes , the manner , and the meanes : or , 1. the meaning of the word , what it is to watch . 2. the reasons , why we ought so to watch . 3. the manner , how we must watch . 4. the meanes , whereby we may watch . the two former belong to doctrine ; the two latter to vse . § . 2. for the first of them , to wit , what it is to watch . watching is , to speake properly , s an affection of the bodie ; and is by way of metaphor onely applied vnto the soule . in regard whereof it will not be amisse to consider briefly what it importeth in the one , that we may the better conceiue thereby what it signifieth in the other . t watching therefore and waking are two seuerall things : it is one thing to wake , or to be awake , and another thing to watch . for example : we are all here ( i presume ) at this present waking ; but cannot properly be said to be watching , because neither is it now the ordinarie time of rest , neither ( it may be ) haue we any present inclination thereunto . but the disciples of our sauiour the night before he suffered , are said to haue watched with him , u could ye not watch an houre with me ? because both it was then the ordinarie time of repose , and they very sleepie and drowsie also themselues . againe , x the psalmist complaineth that god held his eyes waking , or y watching ; ( but in an vnproper sense ) that he was forced to keepe waking , and so in some sort to watch as it were against his will. a man lieth oft awake when he would faine sleepe , but z cannot , either through disease of bodie or distraction of minde : and a man that is set to watch , may keepe awake , but not minde or regard his charge : and neither of them in such case are said properly to watch . but those that sit by such a sicke man as cannot sleepe , to tend him , are said to watch by him : and the shepherds are said to haue beene a watching ouer their flocks , when the angell appeared to them that brought them tidings of christs birth . so that bodily watching ( to speake properly and precisely ) is then , when a man striueth to keepe himselfe corporally waking for the tending or heeding of something , at such time as he is or may be inclining to sleepe . § . 3. but it is no such bodily watching that is here intended . a man may not watch thus , that keepeth himselfe so awake : and b a man may not keepe himselfe so awake , and yet watch . c peter watched thus while he slept in the prison between two souldiers tied fast with two chaines . and so did d dauid , when trusting to gods gratious protection , he laid himselfe quietly downe to sleepe . whereas on the other side , e iudas sate vp all the night long ( as f theeues and murtherers also doe many times ) to put his treason in practise , g while his fellow disciples slept ; and yet watched he no more , nay not so much as they did . and h dauid was broad awake , when he spied bathsheba from off his terrace ; and yet watched he not so well as before he did , when on his pallet he lay fast asleepe : he rose from one sleepe , to fall into another , a worse sleepe . it is not i a corporall , but a spirituall ; not a proper , but a figuratiue , a metaphoricall watching , ( and yet a watching that hath reference to that proper , some resemblance of that corporall watching ) that our sauiour here intendeth . to apply therefore what was before said of watching , to the soule , and so to our present purpose . sinne is in the word compared to a sleepe . k let not vs sleepe , as others sleepe , saith the apostle : for those that sleepe , sleepe in the night : and , we are not of the night , but of the light and of the day . he speaketh as of a spirituall l night of ignorance , so of a spirituall sleepe of sinne . repentance is said to be an awaking ( as it were ) out of this sleepe . m awake to righteousnesse ; and sinne not , saith the same apostle . and againe , n awake thou that sleepest , and arise from the dead , from the deadly sleepe of sinne , and christ will illighten thee . and , o as it is a signe that a man is awaked out of his sleepe , when he telleth what dreames he saw in his sleepe : so it is a signe , saith the heathen man , of one truely repentant , when a man maketh sincere confession of his former offence . and lastly , the striuing to keepe our selues from future relapse and from falling backe into this our former deadly slumber againe , is that which by the same metaphor is termed watching , as here , so p elsewhere . so that it is as much in effect , as if our sauiour had said , when he willeth vs to watch ; that it is not sufficient for vs , that we haue beene awaked out of the deadly sleepe of sinne ; but we must with all heedfull diligence for the time to come striue to keepe our selues thus waking . watch we cannot till we be awaked ; and q when we are once awaked , we must euer watch . and so haue we both the true sense and signification of the word ; and the point also therein propounded . § . 4. now the reasons of this point may be foure : the first taken from the drowsinesse of our owne naturall disposition . the second from the diligence of our aduersarie the deuill . the third from the necessitie of perseuerance . the fourth and last from the danger of relapse . for the first of them , to wit , the drowsinesse of our owne naturall disposition . r he came the second time , saith the euangelist of our sauiours disciples , whom he had but lately before awaked , and found them asleepe againe ; for their eye were heauy . and as it is with those that be of an heauie constitution , of a drowsie disposition , that though they be awaked out of sleepe , yet vnlesse they vse some diligence ( yea though they so doe ) to keepe themselues awake , they are ready euer anon to be napping and nodding , and ( if they be not the more carefull ) to fall euen fast asleepe againe : so it is naturally with euery one of vs in regard of our soules : we are all generally s of a very dull and drowsie disposition , by reason of that lumpish flesh of ours , t that abideth much euen in the best of vs. by meanes whereof it commeth to passe , that we are oft slipping and slumbring , be we neuer so carefull and diligent ; yea in danger oft , after we haue beene awaked out of this dreery and deadly sleepe , to fall eftsoone backe againe into the same , if we keepe not a constant watch ouer our selues and our soules . beside that the deuill is ready and busie euer to helpe forward , besprinkling of our tempels with his spirituall opium of euill motions and suggestions , to further the matter , and to cast vs againe ( if it be possible ) into a lethargie irrecouerable . § . 5. a second reason therefore may be taken from the diligence of this our aduersarie . u be sober and watch , saith the apostle , for your aduersarie the deuill goeth about continually like a roaring lion , seeking whom he may deuoure . x shall men watch , saith the heathen man , to slay and destroy others ? and wilt not thou watch to saue thy selfe ? so say i : shall satan be more vigilant in watching to doe vs a shrewd turne or a mischiefe , then we in watching to keepe our selues safe from his malice ? y vndoubtedly if he watch thus continually to assault vs , vnlesse we watch as constantly on the other side to preuent him , we shall soone come to be surprised and vanquished againe of him . z continuall watch therefore is to be held of vs , because * our enemie continually lies in wait for vs : nor can we euer in regard thereof ( be we neuer so watchfull ) be ouer-much warie , yea or warie enough . a thing the rather to be regarded , because it is not here , as in bodily or in worldly watch and ward ; where a some watch for the rest , and the rest sleepe while they wake : as that b greeke commander sometime said in a generall solemnitie , that c he kept sober and watched , that others the whilest might drinke and sleepe : and philip of macedon vsed to say , that d he might safely drinke deepe , as long as antipater kept sober and watched . but it is not so in this spirituall watch ; we cannot here watch by deputie ; no man can watch for vs ; but euery one must watch for himselfe . § . 6. but ( may some say ) are not the ministers of god in the word called e watchmen ? and are they not said f to watch for our soules ? i answer : true it is indeed ; they are called watchmen : and they are said to watch , yet not so much for , as g ouer your soules . now it is one thing to watch for one , and another thing to watch ouer one . to watch for one ( to speake properly ) is h to watch in his stead that he may not watch : as in a citie besieged , or in a set campe some few watch by night in their turnes that the rest the whilest may sleepe : and as i the prince is said to watch , that the subiect may rest at ease : or the * princes guard to watch , that he may sleepe safely . but to watch ouer one is to watch by him to keepe him awake ; as those that watch deere to tame them by keeping them from sleepe ; or as those that tend a sicke patient in some drowsie disease , or k after some medicine receiued , or a veine opened , or the like , where sleepe may be preiudiciall and dangerous vnto him . in this latter manner are we said to watch ouer you ; and the maine end of our watching is to keepe you waking . which vnlesse it be therefore by our watching effected , all our watching in regard of you is to no purpose ; no more then their watching about the patient before spoken of , if he sleepe amids them , while they watch about him . the pastor then indeed must watch ouer his people : but l the people must watch also with their pastor , and must be kept waking by his watching . yea as m he must watch ouer both himselfe and them ; so n must they in person also watch each one ouer himselfe . to which purpose , if we should demand of our sauiour , as peter did sometime in the very same case , and vpon the like occasion ; o master , speakest thou this vnto vs alone , or vnto all ? doest thou speake this to thine apostles onely , or to pastors alone , that are to watch ouer others , or to the people also , to thy disciples all in generall ? our sauiour would no doubt answer , yea so expresly he doth answer , p what i say vnto you , i say vnto all , watch. others may watch ouer vs ; but none can watch for vs : each one in person must euer watch for himself . § . 7. to the aduersarie before mentioned , we might well adde another , no lesse dangerous than the former , to wit , the world , as a aaron saith of his people , b wholly set vpon wickednesse . this though we be c not of it , yet are we d in it , neither can e we goe , or f get out of it , g when we will our selues ; h we must stay in it , till it please god i to call vs out of it . and so long as we are in it , k we tread vpon embers , l we walke among snares , of m euill example , of allurement by n profit and o pleasure , of shame and abashment by p derision , scorne and contempt , of terror and affrightment by q opposition , threats , and discountenance , if we doe not as others doe . we are in as much danger ( if not much r more ) by euill men as by deuils , by s deuils incarnate , as by t deuils indeed : they are u limmes of the deuill , and x the instruments that he oftest maketh vse of . y we are more in danger of wicked men for our soules , then they are for their bodies that liue in the wide wildernesse , where wilde beasts are most frequent . they were men like themselues that our sauiour warned his to beware of , when he said , z take ye heed of men : for they are they that may doe you most mischiefe . they were b men-wolues that he forewarned them of , when he told them , that he should send them out a as sheepe among wolues . and had not they need c to walke warily , that d haue so many snares in their way ? had they not need to stand continually vpon their guard , that haue their enemies e on either side , nay f on euery side of them ? haue they not iust cause to g watch night and day , that abide there where h lions , wolues , and wilde beasts of rauenous disposition are most rife ? § . 8. but there is yet a third enemie , as vigilant and diligent , yea more incessant and more dangerous then either of the former , and that is our owne corrupt nature . for the other two are without vs , this is within vs , it is an inbred , an home-bred aduersarie . a mans enemies , saith i the prophet , and k our sauiour from him , shall be those of his owne house . l an houshold foe is much more dangerous then a forainer , then one out of the house , though dwelling at the next doore . but this enemie of ours is not in our house , but m in our heart , lodged and seated in the very inwardest and secretest closet of our soule . the other two are professed aduersaries , this a pretended friend . and n a pretended friend is more dangerous then a professed foe . o it was not a professed enemie , saith dauid , that did me this wrong ; for then could i well haue borne it : nor was it an open aduersarie , that set himselfe against me ; for then could i have shunned him : but it was thou ô man , my companion , my counsellor , my guide , my familiar . and therefore , p trust not a friend , saith the prophet , take heed especially of a false friend ; put no confidence in a counsellor : keepe the doores of thy mouth from her that q lieth in thy bosome . but this false-hearted friend of ours lieth not in our bosome , but within our breast . againe , the other two cease sometime their opposing of vs , this is incessant , it neuer ceaseth . though there be a continuall r enmitie , a perpetuall hostilitie , s a warre without truce betweene satan and vs : yet are we not alwayes actually t in skirmish and combat . we are not alwayes in fight , though we be alwayes in the field . nor is the deuill himselfe alwayes about vs or with vs. but u our corrupt nature is neuer from vs , it is alwayes x in the very middest of vs ; y we carry it about with vs continually , whithersoeuer we goe , or wheresoeuer we become . and * it is neuer idle in vs , but incessantly working on vs , continually either hindering vs in well-doing , or prouoking and egging of vs on vnto euill . z the flesh , saith the apostle , lusteth and striueth against the spirit , so that ye cannot doe what you would . and , a i finde by wofull experience , that when i would doe good , euill is present with me . for mine inner man delighteth in the law of god : but i see and feele another law in my limmes rebelling against the law of my minde , and leading me captiue to the law of sinne that is in my limmes . § . 9. lastly , without the helpe of this traitor b no other enemie can hurt vs. c the deuill himselfe cannot foyle vs , vnlesse w●… our selues will. d he may perswade and entice , suggest and prouoke , but he cannot enforce or constraine , nor vnlesse our owne heart giue consent , cause vs to sinne . as we vse therfore to say of the land & state that we liue in , that we need not feare any foraine foe , if we be true among our selues : so may it be said much more ▪ truly of our spirituall estate , e we should not need to feare any outward aduersarie , either world or deuill , if our owne heart were , and would be sure to keepe true to vs. but f it is our owne heart within vs that is ready to ioyne with our aduersaries without vs , and to betray vs vnto them . g the prince of this world , saith our sauiour , hath beene dealing with me ; but he found nothing in me ; and therefore preuailed not against me . but h he neuer commeth to assault vs , but he findeth enough and too much in vs ; the maine cause why so oft he preuaileth against vs. i he findeth a many iudasses within vs , that are ready to ioyne with him , to second him , to assist him , to fight for him , to betray vs into his hands . without this intestine traitor then , the deuill himselfe cannot hurt vs : but it alone is able to hurt vs without him . we need no other tempter to tempt or entice vs to euill : we haue k an eue , a tempter of our owne each one within vs , more powerfull and more effectuall then any is or can be without vs , and one that needeth not any helpe from without . l euery man , saith the apostle , is tempted , when he is inticed and drawne aside by his owne lust . and so lust hauing conceiued bringeth forth sinne , and sinne being consummate bringeth forth death . m no need is there of other deuill to delude or destroy vs ; there is deuill enough in the hearts of euery one of vs to doe either , there is enough in vs without any deuils helpe to effect either . § . 10. we haue as much cause then n to watch euen against our selues , as against any aduersarie whatsoeuer . since that as the heathen man sometime said , o euery man is the first and the greatest flatterer of himselfe : and others could neuer come to fasten their flatteries vpon vs , if we did not before flatter our selues : so p euery man is the first and the greatest enemie to himselfe : and other enemies could neuer doe vs any harme , if we did not first conspire with them to hurt our selues . and if they had need to be exceeding vigilant , and extraordinarily circumspect , that haue not onely many open enemies , besetting and assaulting them on euery side without , but many close traitors also , that haue busie heads and working braines , plotting and practising continually their ruine at home ; then surely no lesse cause haue we to be extraordinarily watchfull , whose case , as we see , is the very same . if q our first parents had cause to watch in paradise , when there was no aduersarie but without : much more haue we cause to watch , and to watch most diligently now , when we haue aduersaries r both without & within . for therein is the difference , as s one saith well , betweene t adam & u iudas , so betweene our first parents and vs , that outward temptation preuented inward corruption in them , inward corruption preuenteth outward temptation in vs. so many aduersaries therefore , so vigilant , so diligent , round about vs , on euery side of vs , before vs , behinde vs , aboue vs , beneath vs , without vs , within vs , * must needs enforce on vs an incessant watchfulnesse , if we haue any care of our owne safetie . § . 11. a third reason may be taken from the necessitie of perseuerance . q who so endureth to the end ( saith our sauiour , he alone ) shall be saued . the christian course is compared to a race . r let vs runne with patience ( saith the apostle ) the race set before vs. and s in a race ( saith the same apostle ) all runne ; but all winne not . if we aske who winne , he telleth vs else-where , that t they onely winne the wager or get the garland , that runne u according to the lawes of the game , to the rules of the race . now in worldly races the law of the game is , that none but he gaineth the prize , that getteth first to the gole : but in the spirituall race the law is otherwise . for x there not who so commeth first , but who so holdeth out to the last , y be he in order of place or time first or last , is sure to winne and to doe well . z be faithfull to death , and thou shalt haue the crowne of life , saith our sauiour to each christian souldier and soule . a as in a race then it is to no purpose for a man to set out with the first , and to run eagerly a while , if after some time he sit downe , and stay at the mid-way : yea if he giue ouer when he is within but a foot or two of the gole , it is all one as if he had neuer set foot into the field : so here for a man b to runne well for a spurt , and then to giue ouer , yea to breake off that good course that he was entred into but a day or twaine before decease ▪ it is enough to annull all his former proceedings , and to make him to be in no better estate then if he had neuer set foote into the good wayes of god. for c it is perseuerance alone in well-doing , that carieth away the crowne . d the latter part of a mans life ouer-swayeth the former : and e the former yeeldeth it to the latter . f if the righteous man ( saith the prophet , or rather god himselfe by the prophet ) shall turne from his righteous course of life that before he liued in , none of his former good deeds shall be remembred or reckoned ; but in the euill that then he doth , he shall die . yea to keepe to the comparison that we haue in our text : if a seruant or souldier appointed to watch for his masters comming , or against the enemies approach , shall continue watching till within an houre or some shorter time of the arriuall of the one or the assault of the other , but shall then chance to fall fast asleepe ; he shall be no lesse in danger either to be shent of the one or to be slaine by the other , then if he had slept all out , and watched no time at all . and the like may be said of our spirituall watch ; which if we shall for any time intermit , or after any time giue ouer , we may chance in the interim to be surprized either by the iustice of god , or by the malice of satan , and so g be in danger of perishing euerlastingly by either , notwithstanding all our former watch . to which purpose saith our sauiour in the words next before my text ; that it is in this case h as when a man going from home for a time , leaueth his seruants to keepe house , and setteth each one his taske , and willeth the porter to watch : and he warneth vs all therefore to i watch incessantly , ( because k wee know not what time our lord and master may come ) lest if he come suddenly , he t●…ke vs asleepe . § . 12. a fourth reason may be taken from the danger of relapse : l goe thy way ( saith our sauiour to the criple he had cured ) and sinne no more ; lest a worse matter befall thee . as we stand continually in no small danger of relapse , partly through the drowsinesse of our owne disposition , and partly through the diligence of our aduersary the deuill , ( as before we haue shewed : ) so is there m no small danger in relapse , and in relinquishing this our spirituall watch : which if euer therefore wee giue ouer and fall from , it shall not be barely all one to vs , as if we had euer lien still asleepe , but it shall be farre worse with vs , then if wee had neuer beene awaked . for as it is in the diseases of the body ; so it is likewise in the sicknesse of the soule . as * in bodily sicknesse the relapse vsually is worse and more dangerous , more incurable and irrecouerable then the disease it selfe was at first : so it falleth out commonly , yea so it is eue●… ▪ ordinarily in this spirituall lethargie , that the relapse proueth more desperat then the disease was in it selfe . n for if men ( saith the apostle ) hauing escaped these worldly defilements o by the acknowledgement of christ ( or the profession of christianity ) come after to be entangled and againe ouercome of them ; p the latter estate of such is worse then the first . for it had beene better for them neuer to haue q taken notice of the good way of god , then after notice taken of it , to turne againe away from it . since that such , as the prouerbe truely speaketh , are r like the dog that resumeth his owne vomit ; s and like swine that after washing returne againe to their wallowing in the mire . as if he had said in words applied to the present comparison , it had beene better for men to haue lien fast asleepe still , snorting securely in their sanne , then hauing beene by the word and spirit of god , raised and roused out of it , to fall afterward backe againe into some deadly fit of it . § . 13. they seldome awake againe , that fall the second time so fast asleepe . partly , for that through their owne inbred corruption ( the euill humour that feedeth this drowsie disease ) waxing commonly in such cases more fierce and furious then afore ( like a mastiue that breaketh loose , when hee hath beene tied vp sometime ; or like t the streame of a riuer that hath recouered scope againe , where it had found some restraint formerly , either pent in with arches , or bounded with bankes ) this spirituall lethargie in the returne of it groweth stronger vpon them , and so harder to be subdued and expelled then at first ; like a maladie that hath got masterie of , and now contemneth those remedies that curbed and abated the force of it for a while . as also partly through satans malitious policie , who endeuoureth all he can by plunging of such as haue broken or beene breaking away from him ( if hee can fasten againe vpon them ) as deepe as may be in all manner of impietie and impuritie , thereby to make them surer then euer to himselfe : u like the iaylor , that hauing laid hold on his prisoner againe , that had either attempted or made escape from him , laieth load on him with irons as many as he may beare , to make him sure from starting a●…ide any more . yea and partly through the iust iudgement of god , who vpon such apostataes ( as , though he haue beene so gracious and mercifull vnto them as to awake them out of this deadly slumber sometime , yet he findeth them not thankfull to him for it , nor stedfast and faithfull with him , nor carefull to keepe their watch so as they should , but willing to sleepe againe , x delighting in slumber , and repenting that euer they were awaked ) is wont y to poure out the spirit not of slumber , but of deepe and dead sleepe ; so that it may be said of them , as of saul and his troupes , z a deepe sleepe of god was vpon them , that they did not awake : as he is said euen a to close vp the eyes , and to make the very hearts of such ( not their heads only ) heauy , that they may not returne or repent , that is , be awaked any more againe out of their dead sleepe , and so healed of this their spirituall lethargie . and no maruell then if they seldome awake or recouer , whom god , and the deuill , and their owne corrupt heart , god in iustice , the deuill in malice , and their owne corrupt heart out of its owne drowsie disposition , shall all conspire as it were together to with-hold from waking , and from returning to their wonted watch . § . 14. so that whether wee regard the drowsinesse of our owne naturall disposition ; or the diligence of our aduersary euer watching against vs ; or the necessity of perseuerance , and holding out to the end ; or the dreadfull danger of relapse , if wee fall from our former forwardnesse , and either intermit or giue ouer our watch , and our standing vpon our guard : wee cannot but see the truth of the point formerly propounded , to wit , that it is not sufficient for vs that wee haue beene awaked out of this spirituall sleepe of sinne , but there is further need of perpetuall care to bee had for the keeping of vs from falling backe into that deadly slumber againe . § . 15. now what may be the vse of all this , but to exhort and excite vs to the diligent practise and performance of a duty so necessarie , that so neerely concerneth vs , and that is so oft and so earnestly exacted of vs and pressed vpon vs , both by b our sauiour christ himselfe , and c his apostles , as here , so else-where . which that wee may doe the more readily and with the better successe , it shall not be amisse in the next place to consider of , both the manner , how it is to be performed ; as also the meanes , whereby it may be effected . for the former , to wit , the manner how this spirituall watch is to be held , wee will pitch vpon foure points , wherein the same doth principally consist : the 1. is a due examination of our seuerall actions ; the 2. a diligent obseruation of our speciall corruptions ; the 3. a carefull auoidance of the occasions of euill ; the 4. a constant resistance of temptations vnto euill ; and of these in order . § . 16. the first point then of this christian watch is the due d examination of our seuerall actions , before we vndertake them , lest wee bee otherwise vnawares ouertaken with sin in them , especially where they may be doubtfull and questionable . e ponder , saith salomon , the paths of thy feet , that thy waies may all be ordered aright . and againe , f a prudent man ( will not runne on head , but ) will consider his steps . those that goe in g waies darke and slippery , and in that regard dangerous , are wont to tread gingerly and step warily , feele with hand and foot their way before them , whether it be cleare and firme , and will not lift vp the one foot , till they finde sure footing for the other . and so should it bee with vs that are here trauelling through the darke and dangerous way of this worlds wildernesse , like h the vale of siddim , slimy and slippry , and full of limepits , of such pitfalls and springes as satan diggeth and setteth for vs , and of such stumbling-blockes as hee laieth before vs , thereby to maime and to mischiefe vs : i we haue great reason to looke about vs , and to haue an eie to our footing , that wee step not vnwarily and vnaduisedly vpon that that may proue and procure either our woe or our bane , either our ruine or our ruthe . § . 17. this is that that the apostle seemeth to haue an eye vnto , where hee exhorteth some to walke k in sincerity ; ( as also l he professeth of himselfe that he so did : ) and praieth for others , m that they may discerne those thi●…gs that differ , to the end they may be n sincere . the word vsed by the apostle in both places signifieth properly o something tried by the light of the sunne . and it is a metaphore ( as some suppose ) taken from the custome of the eagle , whose manner is ( if wee may beleeue p those that write the naturall story ) to bring her young out of the nest before they bee full flegde , and to hold them forth against the full sight of the sunne ; the light whereof those of them that can with open eye endure , shee retaineth and bringeth vp as her owne ; the rest that cannot brooke it but winke a●…it , she reiecteth and casteth off as a bastardly broode . in like manner should we doe with those manifold motions that arise in our mindes , and that are hatched as it were in our hearts , ere wee proceede to put them in practise ; q we should bring them forth first to the bright sunne-shine of gods word ; let them looke vpon that , and it vpon them : if they can endure it , wee may on in them with courage and comfort ; if not , wee must stay both our hand and our heart too from further following or fostering of them . § . 18. others thinke it rather taken from the vsuall practise of chapmen in the view and choise of their wares . a wise and wary chapman that hath to doe with a deceitfull merchant , draper , or other , one that keepeth his wares in obscure places where the defects of them cannot so easily be discerned , or hath false lights that may helpe to giue a counterfeit glosse to them , he will take no ware of him vpon his word , but hee will first diligently view it , tosse it and turne it to and fro ouer and ouer , try how it is in the middest as well as at both ends , bring it forth into the light , hold vp his cloth against the sunne , see if he can espie any defect or default in it ; hee knoweth well hee may easily else bee ouer-reached . the like should bee our practise , because our case is alike . wee haue to deale daily with diuers craftie merchants ; r by whom wee are sure to bee oft cozened , bee wee neuer so carefull , and can neuer therefore take heede enough how we deale with the●… . there is first the deuill , for his slienesse and subtiltie tearmed s a serpent , for his experience and antiquity stiled an t old serpent : one that , u like a deceitfull draper ( saith one , ) to draw men on vnto sinne , sheweth them the present pleasure or profit of sinne as the one end of the cloth , but concealeth and keepeth out of sight the middle and the other end of it in the internall remorse here , and the eternall punishment hereafter . then there is the world , which our selues are wont to say is wholly set vpon deceit , and the spirit of god saith x is wholly set vpon sin : of whom we may well say as one sometime of an historian , y both the words and the shewes of it are all full of fraud . yea there is lastly our owne heart as fraudulent and deceitfull as any of them . for , z the heart of man , saith ieremie , is wicked and deceitfull aboue all things : who can know it ? so deceitfull , that oft-times a it deceiueth a mans owne selfe , and so consequently b it selfe . hauing to deale then with such craftie ones , we had need to be exceeding warie , that they take nothing vp from them , that they shall offer to obtrude on vs , either by outward perswasion , or inward suggestion , or otherwise , especially where there shall be some good ground and iust cause of suspition , vntill we haue turned it euery way , and tryed it by the light of gods law , c examined both ends , weighed well euery circumstance , and searched euery corner of it ; that we may haue d good assurance , as the apostle willeth , of the lawfulnesse and the warrantablenesse of it , before we venture vpon the admission of it to consent , or to practise . § . 19. this was dauids course : e thy testimonies ( saith he ) are my comfort and my counsell . dauid was a very wise prince himselfe , f prudent like an angell of god , as the woman sometime told him . and he had besides a learned councell about him ; achitophel among the rest , g one whose words went in those dayes for oracles . but yet had dauid a counsellor beyond and aboue all these , to wit , the voice of god himselfe in his word : this had a negatiue voice in all dauids consultations ; so that though the matter propounded seemed good in his owne eyes , yea and had the approbation of his learned councell withall , yet if this his head counsellor went not with it , it was not for dauid to deale with . and this counsellor so long as dauid hearkned vnto ( for sometime to his owne woe he ouer-shot himselfe by neglecting it ; but for the most part he did so ) so long he did well , and thriued and found comfort , and had prosperous successe in whatsoeuer he went about . and the like must we doe , if we desire to fare as he did ; make gods word our counsellour , if we would haue it our comforter : doe as worldly-wise and warie men are wont to doe ; they will doe nothing without counsell ; if they dwell neere to a lawyer , whom they may freely repaire and haue accesse to vpon euery occasion , and of whom they may haue counsell , and cost them nothing , as oft as they will , they will be sure to doe nothing of moment , where the least matter of doubt or suspition of danger may be , without his aduice . and such a counsellor haue we h euer at hand with vs , ready on all occasions to aduise vs , neuer weary of conferring with vs , i angry with vs for nothing but either for not asking or not following his aduice ; whom therefore if we shall neglect to consult with , and take counsell of vpon euery iust occasion , the common warinesse of worldly men , yea our owne warinesse in worldly things will one day worthily condemne vs. § . 20. yet is this that that most men can be hardly drawne to condescend vnto , to take aduice of gods word , that is so willing to aduise them . there is none but would haue comfort from it : and there is none almost willing to take counsell of it . we like all well to haue a comforter of it ; but we haue no lust to make a counsellor of it . but as dauid , and gods spirit by dauid ioyneth these two together : so k we must not disioyne or seuer them the one from the other ; or if we doe , we shall but delude our selues with vaine hopes . for he that taketh not counsell of gods word , shall neuer receiue comfort from gods word . he that maketh it not a counsellor , shall neuer finde it a comforter . the neglect of this hath beene the cause that many , wise otherwise and religious , haue oft shamefully ouer-shot themselues , because ( with l ioshua and the israelites in their agreements with the gibeonites ) they haue not beene carefull to consult with the voice of god in his word . in which kinde commeth iustly to be censured the vnaduised cariage of those that practise first and aduise afterward : runne on head into ambiguous actions , and then after fall to examining whether they haue done well , and as they ought in them , or no. of which course well saith the wiseman ; m it is a snare for a man to deuoure a thing consecrated , and then afterward to inquire of the vow . a man is ensnared and entangled now by his owne act ; so that he is not so free , n nor fit now to iudge aright of it , because his practise hath forestalled , and ( as it may fall out ) corrupted and peruerted his iudgement : ready therefore as o one partiall in his owne cause , or as a iudge that hath taken somewhat of the one side , to passe no sincere , nor indifferent sentence . § . 17. as also their preposterous course commeth here not vnworthily to be taxed , that first resolue , & then consult ; determine first what they will doe , and then aske aduice what they should doe . thus did the iewish captaines sometime with ieremie . p they come to him very demurely , and make deepe protestations , calling god solemnly to witnesse of the truth of their intention , of their willing minde and full purpose to put in execution and practise whatsoeuer god by the prophet should aduise them vnto , were it good or bad . but ( as q ieremie after truly told them ) they dissembled but with him . for they were resolued before what course they would take ; and came onely to make triall whether the prophet would concurre therein with them or no. which when they found that he did not , they flie off fairely from him ; yea they sticke not to giue him the lie , and to tell him to his teeth , r that the answer he brought them was no diuine oracle , but an vntruth of his owne coyning at the instigation of baruc . and in like manner doe many now adayes repaire to gods ministers for their opinion in cases of conscience concerning the lawfulnesse of some act that they are resolued on already ; that if they deliuer their opinions with them , they may then be able to say , they had the iudgment of good diuines for it , before they did it , or attempted ought in it , to stop the mouthes of those with that may afterward question it : but whether they concurre or no , resolued to goe on , and so oft doe directly contrary to the iudgement and aduice of those whom they made shew to consult with . i say not , but that a man consulting with a diuine , if he receiue not good satisfaction from him , is free still notwithstanding his sentence . but s for a man to resort to t gods ministers and messengers for aduice , when he is resolued before what he will doe , how soeuer they shall aduise , or how soeuer he may be conuinced by gods word of the contrary , is no other but a meere mockerie both of them , and of him ; yea and , as it falleth out oft , a meanes of deluding himselfe too , and betraying his owne soule to sin : the rather while u god in his iust iudgement many times fitteth such hypocriticall consulters with such corrupt counsellors , as speake not what they deeme agreeable to gods holy will and word , but what they suppose the partie resorting to them is willing to heare . § . 18. a second point wherein this spirituall watch consisteth , is , the diligent obseruation of our owne speciall corruptions . x i beseech you , brethren , saith the apostle , as pilgrims and strangers , abstaine from fleshly lusts , that fight against the soule sinne is the maine enemie and the y bane of mans soule . and z all sinnes in generall fight against euery mans soule ; but some sinnes more specially against some then against others . and as in the world , where two neighbour kingdomes are at open warre either with other , there is an hostilitie in generall betweene all the subiects of either , euen between those that neuer bore armes against , nor euer saw either other ; but this hostilitie is more specially executed and exercised betweene those that either border either vpon other , or are vp in armes in the field together either against other : so here , there is a generall hostilitie betweene each soule and all sinne , but that exercised in more speciall manner betweene each particular soule and some peculiar sinnes ; and these commonly of two sorts , the sinnes of a mans calling or particular vocation , and the sinnes of a mans nature , or of his naturall constitution . § . 19. first , the sinnes of a mans calling ; vnder which head also may be comprehended the sinnes either of the places that men abide in , or of the times that they liue in . when i say the sinnes of a mans calling , it is not so to be vnderstood , as if the workes or duties of any lawfull calling were euill or sinfull in themselues : but that a man by occasion of his place and vocation , or his course of life and conuersation , may haue more , and more frequent occasions of some sinnes then of others , greater and stronger inducements and inticements to some sinnes then to others , which he is therefore more specially to keepe watch against . thus the courtiers sinne is with a naaman to make a god of his prince , in being content to please the one by displeasing the other : the captaines sinne with b ioab , to be a man of bloud , ready to vse , or abuse his weapon rather , to priuate reuenge : c the souldiers sinne to pill and spoyle , and make a prey of those whom hee ought to protect : d the lawyers sinne to betray , or to delay his clients cause , to draw the more fees from him : e the iudges sinne to peruert iudgement , or to refuse to doe iustice , for feare , fauour , or reward : f the ministers sinne to sooth vp men in their sinne , or g to forbeare to reproue sinne for feare of mans face : the handy-craftmans sinne to h doe his worke deceitfully and vnfaithfully , there especially where he thinketh that he cannot be discouered : the tradesmans sinne i to vse lying and fraud in the vttering of his wares : k the sinne of great men to be oppressors of the poore : and the sinne of the meaner and poorer fort l to be discontent with their estate , m to enuie those that exceed them , and to be instruments of euill offices for their owne aduantage to others . and so vpon each course of life and calling are there some speciall sinnes attending , which those therefore that follow it are the more subiect vnto , and more in danger to be surprised by , then by many , or ordinarily by any other . againe , when it is said that the sinnes are to be obserued of the times and places that men liue in ; it is not so to be conceiued , as if all sinnes were not in some sort to be found in all places , or n as if all sinnes had not beene more or lesse in all ages ; but that o some sinnes in some places are rifer then others , some sinnes in some ages more in request then some other : as some diseases raigne more in some places then in others , some infirmities are more frequent at some times then at others : which those therefore that liue in such times or such places , must more specially watch against , as being more in danger to be infected and tainted therewith . § . 20. the second sort of speciall corruptions are the sinnes of a mans nature , or of his naturall constitution , such as he is naturally more addicted and inclined vnto then vnto other . for as it is with the bodie , so is it also with the soule . as in euery mans bodie there is a generall mixture of all the foure humours , bloud , fleame , and the two cholers , in some degree more or lesse , but there is some one of them predominant , in regard whereof a man is said to be of a sanguine , a flegmatike , a melancholike , or a cholerike constitution : or as in grounds vntoiled and vntilled there grow euill weeds of all sorts , but there is some one commonly that ouer-toppeth the residue , and groweth rifer and rancker vsually then the rest : so in the soule of man ( since the fall of our first parents p a generall seed-plot of euill ) there are spirituall weeds of all sorts , a mixture of all vice , the seed and spawne of all sinne , q atheisme it selfe not excepted : but there is r some one pestilent humour or other lightly more predominant then the rest , some one maine and master vice , that giueth a denomination , in regard whereof men are said to be , some ambitious , some couetous , some superstitious , some lasciuious , and the like : not as if such persons had no other vice , but that that they are so named by : for it is most true that the heathen man saith , s he that hath any one vice , hath all other with it ; but t because that beareth the sway , though the other be all there too in a lower , and a lesse eminent degree . this is that which dauid seemeth to haue aimed at when he saith ; u i was vpright also with him , and kept my selfe from mine owne sinne , x euery dauid ( saith one well ) hath his bathsheba , and euery bathsheba her dauid . dauid had no doubt his sinne , y his beloued , his deare , his darling sinne , that which naturally he delighted in and was addicted vnto . and so hath euery man ordinarily some one corruption or other , that is the delight of his heart and the ioy of his eyes , that he is naturally most wedded vnto , most caried away with . now z this maine sinne , this master sinne is it that we must principally bend our watch against ; as a the king of aram bade his souldiers fight neither against more nor lesse , but against the king of israel . for as b when he was once slaine , the whole hoast was soone vanquished : so if this master sinne be once mastered in vs , other petie and inferiour ones will the more easily be subdued . § . 21. but this is it that flesh and bloud will not abide almost to heare ought of . it is in stripping vs of sinne , as in flaying of a beast , the skin commeth away with ease , till you come to the head . men are well enough content , at least outwardly ; to conforme themselues to good courses , till it come to the master corruption , to the head sinne ; to the c fat sinne that their profit commeth in by , or their d sweet sinne that they doe naturally take pleasure and delight in : but there it sticketh fast , and goeth not on , ( if at all ) without much adoe , but with great difficultie . the worldly minded for other matters will be as conformable as you will desire : but for his state-sinne , or his trade-sinne , with e naaman , he must haue a protection , that must not be stirred , it may not be touched : he will doe any thing else that you will haue him ; but therein must god be mercifull vnto him : it is a thing incident to his trade and course of life ; he cannot doe otherwise ; it is his liuing ; and it is no other then euery one doth : and if he should not doe so as well as others , there were no liuing for him in the world . a wretched speech of a distrustfull heart , refusing to trust him with the bodie , whom they would seeme to trust with the soule . f faith ( saith one well ) feareth no famine . yea a fearefull signe of an vngratious heart , louing and regarding g gaine more then godlinesse , and preferring temporall liuing before life euerlasting . h it is better , saith our sauiour , to goe halt and blinde to heauen , then to goe with health and sight to hell . so it is farre better for a man , with i lazarus , to beg and starue in the streets , and so to be conueighed hence to heauen ; then , with k the rich-man at whose doore he lay , to liue in good fashion , or gather a great estate together here , and then be l snatched away hence to hell . § . 22. yea , but it is not our fault ; it is the fault of the times ; or , it is the fault of the land , or the citie , that we doe as we doe . to omit , that m we ascribe oft those things to the times and places we liue in , that indeed proceed principally from our selues and our owne corrupt hearts : like the philosophers foole n that complained the roome was so darke she could not see , when shee had sodainely by some disease lost her sight . the rifer any euill is in those places or ages we liue in , the more carefull should we be to shun and auoid such a sinne . o take heed , saith the apostle , that you walke circumspectly , not as fooles , but as wise men ; because the dayes are euill . are the times then we liue in , or the places we abide in , more then ordinarily euill in this or that kinde ? that giueth vs no libertie ; but should make vs walke the more warily ; as men that liue in bad aires , or in time of generall contagion , are more carefull to fence and arme themselues by taking of preseruatiues , eating in the morning ere they goe abroad , carying some things about them to smell to , &c. against danger of infection : that we may be like p the fish , that though it liue and swim in the salt sea , yet it tasteth not of the salt : that it may be said of vs as it was of noa , q but noah was a iust man in his generation : not , r a iust man as iust men went in those dayes , ( s that were but a poore praise of so worthy a patriarke ) but t noah was a iust man in that generation wherein the whole world was ouer-growne with wickednesse ; he continued iust then when there were none almost iust but himselfe and his familie , and u not all of them neither . let vs remember in this case that as it is an height of impietie and vngodlinesse for a man x to be bad in a good age , and to continue vnreformed in a time of generall reformation ; so it is a speciall commendation , and a note of true godlinesse , for a man y to be good in a bad age , and to continue vncorrupted in times of generall corruption : yea that it is the office of good christians ( that are in their kinde and degree z the light of the world , while they are in the world , as a christ also was when he was in it ) b to shine as lights in the middest of a naughtie and peruerse nation , striuing to shew more sinceritie and more zeale and forwardnesse in the best things , the more dissolute the times grow , and the more corrupt those are they liue among ; like the lampe that shineth brightest where the aire about it is most darke , or the roome that it is in ; and like the fire that burneth hottest and scaldeth most , when the weather is most cold , in the sharpest of winter . § . 23. againe , in the like manner it is with men for their natiue corruptions . for to passe from the worldly to the fleshly minded : come we to the lasciuious and incontinent person ; we shall finde him affected as herod was , c ready to heare iohn baptist gladly , and vpon his motion to doe many good matters : but if you begin once to deale with him about his herodias , d he can no longer endure you . some such haue not sticked openly and plainly to professe , that they cannot , nor will not leaue their lust and their lecherie , no not for the sauing of their soules . so deale we with the drunkard ; we may chance to finde him tractable enough otherwise : but if you come once to his drinke , to pull the cup from his mouth , or plucke it out of his hand ; you may as soone e wring ought out of the fist of some giant , f it is so fast glewed to either : he will make you answer with the vine in iothams parable ; g i cannot leaue my wine ; nor giue ouer my good fellowship : h take away my good liquor , and you take away my life . so for the angry man , that is of an hastie and a furious disposition : reproue him for his furious and outragious behauiour , his cursing , and banning , and blaspheming of gods name . what will his answer be , but this ? i confesse , it is a fault indeed to doe thus : but you know my nature . i am of a cholericke constitution : and seare fewell is soone fixed . i euery man hath his fault : that is my naturall infirmitie : and it must be borne with . i cannot mend it , and my life lay vpon it . yea men account it an all-sufficient apologie , and an vnanswerable plea for their grossest corruptions , if they can say but , it is my ▪ nature . socrates ( as k they report of him ) when there came one zopyrus to athens that professed by mens physnomie to tell how they were affected , and hauing guessed shrewdly at the matter with many other , was at length brought to him , and after a diligent view of his visage censured him for a man blockish , proud , ambitious , vicious of life , and tainted with many foule matters , whereupon the standers by fell a laughing at him as now out of his art ; bade them stay their laughter , for the man , he said , spake not amisse : true it was , that he was naturally indeed so affected as zopyrus had said , but by the helpe of philosophie he had altred and ouercome nature . can a naturall man then by naturall helps so restraine and curbe his owne naturall corruptions , that they shall not come to breake forth on him , or to be discouered in him ? and cannot christian men , hauing spirituall and supernaturall helps , doe as much , yea or much more ? a foule shame it is for vs , and no small staine to our profession , if by gods grace assisting vs we cannot doe that , which by humane learning alone heathen men haue effected before vs : not to adde , what our sauiour saith , that , l vnlesse we goe beyond such , we shall neuer be saued . § . 24. is it a corruption of thy nature ? or is it a sinne incident to thy calling , or to thy course of life and condition ? then it is that sinne that god specially calleth thee to keepe watch and ward against . for what neede or vse is there of watching there , where there is no feare or danger of assault ? were it not a wise watching , for men to keepe watch and ward against such enemies as are many hundred miles off them , and neglect those the meane while that are neerer at hand with them , ready euery houre almost to be setting vpon them ? if there were ( as oft there hath beene ) hostilitie betweene france and vs ; were it a wise part , or would it deserue the name of watching , to set some about the cinque-ports to keepe out turkish men of warre , but to let french-bottomes passe freely in and out to land forces at their pleasure ? m they are thine owne corruptions , not other mens , that wage warre against thy soule : those it standeth thee therefore in hand to keepe watch and ward against ; because those they are that thou standest most in danger of ; and n those they are that the deuill is readiest to assault thee withall : such as are the sinnes either of thy birth and constitution , or of thy breed and education , or of thy course of life and conuersation , or of thy state and condition , or of the times thou liuest in , or of the places thou abidest in ; which because they be neerest or deerest vnto thee , thou maist soonest therefore be drawne away by them , and canst hardliest in that regard be withdrawne away from them . § . 25. a third point or head of this spirituall watch , is the carefull auoidance of all occasions of euill . o a prudent man , saith salomon , foreseeth the plague , and hideth himselfe : but the foolish goe on still , and are plagued . and it is indeed a point of true spirituall wisdome to foresee sinne afarre off in the occasions of euill , and p by eschewing the one to preuent the other . q flie from sinne ( saith sirachs sonne ) as from a serpent . r he were euill aduised that would sleepe neere the hole where he knew that a serpent harboured ; or that seeing a serpent making toward him , would vse no meanes to keepe it from him , till it got within reach of him ; alledging for himselfe that s he were safe enough , so long as the serpent fastneth not vpon him . t nor were they better then starke fooles , that should sit still and suffer the enemie , whom they were informed to be vp in armes and comming for them , to enter their territorie , approach their citie , sit downe before it , and raise rampires against it ; pretending the meane while , that all is well enough with them ( what should they need to feare or care ? ) so long as their walls are not scaled , nor the citie it selfe surprized : the latter is like enough soone to follow , if way be giuen to the former . in like manner here u it is but a sorrie watching that we hold against sinne , vnlesse we keepe watch withall against the occasions of euill . if we wax remisse in our watching against the one , we shall soone be surprized and subdued by the other . it was the wile that x that wilie one vsed against our first parents , and by it preuailed with them . he would haue the woman at first but goe and see the forbidden fruit ; y though they were not to eat of it , yet they might lawfully enough looke on it ; it was the taste , not the view of it that god had forbidden them . but z what meanest thou , o woman , ( saith one of the ancients ) to eye thine owne bane so wishfully ? why shouldest thou haue such a minde to gaze on that which thou maist not meddle with ? and indeed it fell out full vnhappily with her ; as with the fish , a that is nibbling so long vpon the bait , till at length it be suddenly vnawares caught with the hook . for b from gazing vpon it she proceeded to gaping after it ; and from sight and view to touch and taste , to c the taking in of that that proued the bane both of her and hers . and it is the course whereby satan yet to this day preuaileth with a many ; such especially as seeme to make any conscience of their courses ; by drawing them into bad company , combining and linking them in league with lewd ones , egging them on to vnnecessary contentions and law-suits , enticing them to some kinde of lawfull , but dangerous delights , and such like wiles at the first sight not appearing to be such , hee leadeth them into such sinnes as themselues at first intended not , nor once dreamed ( it may be ) that they should euer be drawne vnto . § . 26. to this purpose as the apostle paul saith of the ministers of the word , that they must not d intangle themselues with worldly affaires : thereby implying that the minister of god by giuing way to multiplicitie of worldly businesses , though he intend not in so doing to neglect or grow slacke in the worke of his owne function , yet may come to be so pusseld and snarld in them , that he shall not be able to get well out againe when he is once in . and so may be , beside his purpose , with-drawne from that which he should e principally attend . so the apostle peter of many christians , that f hauing escaped the defilements of this world ( that is , such sinnes as worldly men are wont to be ordinarily defiled with ) by being g intangled , ( to wit , in the like occasions of sinne , and such h snares as satan had in the same set for them ) they come at length to be ouercome and vanquisht againe ; to wit , by being drawne againe to the practise of such foule enormities as in themselues they had formerly reformed . in regard whereof it is that our sauiour doth admonish his disciples to i watch and pray , that they enter not into temptation . for that k if they doe enter , an hundred to one it is , ( such is mans naturall weaknesse and pronenesse to euill ) that they come not out without some foile . and l agreeable to our prayer should our practise be ; or else it is but a mock-praier , and a mockery of him whom we pray to . as we are taught to pray that we may not enter into temptation ; so must wee take ●…eed how we offer our selues vnto temptation . else m what is it but a meere mocking of god , to aske that of god , which wee wilfully deny to our selues , when we might haue it ? or n how can we hope that god should heare vs when we heare not our selues , when we refuse to put an amen to our owne prayer ? wee must o shun , saith the apostle , and be shie of the very shew and shadow of sinne : be afraid , not , with p the burnt childe , of the fire , and the flame only ; but of the very smoake it selfe of sinne : remembring that q though the smoake can doe no great hurt it selfe , yet the fire that may burne vs shrewdly , is not farre from it . § . 27. where commeth to be met with the idle plea of those , who when they are admonished or aduised to forbeare some courses , some companies , that may in this kinde proue preiudiciall and dangerous vnto them , are wont to say ; why ? is it not lawfull to doe this or that ? or , is it simply vnlawfull to be in such and such company ? yea but , saith the apostle to such ; r all things ( that is , all things in their owne nature indifferent ) are lawfull : but all ( such ) things are not expedient . things in themselues lawfull , in the vse of them proue oft inexpedient ; and then become they in that regard , and so farre forth vnlawfull to vs. the vse of a thing and the abuse of it are many times so close twined and twisted together , that a man cannot lay hold on the one but he shall be taken with the other ; he cannot pull the one to him , but the other will come with it and accompany it in spight of his heart , though he doe not desire the company of it , or to haue any dealing at all with it . yea sure it is ( as one well saith ) that s hee that will needs doe all that euer he may doe , will be soone drawne to doe somewhat also that he ought not to doe . and better it were for a man to forbeare many things that he might doe ; ( there is no hurt in such forbearance ; t it will neuer begriefe or offence of heart to him , as shee said to dauid in another case , that hee hath so done ) then by venturing so farre betweene winde and water , in what he may doe , to be but once ouertaken in what he should not doe ; which may proue a corasiue to him as long as he liueth . and certainly as u it were but a fond course for a man that is trauelling by the way , when hee hath a faire broad path to walke in , to presse so neere x the brinke or banke of a brooke that runneth along by it , and that , y where the ground is slippery , and when the wind is high and bloweth stiffe , that z ten to one he is in ouer shoes , if not ouer head and eares , ere he goe far , yea that at euery step almost he is in danger to slip in : so here it is a very vnwise and improuident cariage , for a man , when hee hath the a broad rhoad of gods law , giuing him scope enough to walke at large without danger in the vse of gods good creatures and in the ordering of his courses , yet to presse needlesly so neere vpon the borders and confines of sinne , that as dauid saith to ionathan , b as sure as god liueth , there is but a step betweene death and me ; so there is but a step betweene sinne and them ; or as he of men at sea , c but a three inch plancke betweene them and death ; so but an inch or two betweene them and that that may be their bane and the very break-necke of their soule : and that step or inch further may the deuill soone push them , or the very swinge and sway of their owne corruption may of it selfe easily cary them . for d it is in going to god-ward , as in climbing an hill ; a man shall be enforced to stay and breath himselfe oft ere hee would ; e it is in walking to sin-ward as in running downe an hill ; a man shall not be able to take vp his fierce and disordered affections , and to stay himselfe where hee would : f a man is carried with the strong streame of his owne affections in the one , hee must striue and struggle against the maine current , yea the swift and stiffe torrent of his owne corruptions in the other : so that g vnlesse he striue and straine hard , if hee grow but remisse hee will soone be going amaine backward ; and when he is once going on toward sinne , or neuer so little gone in sinne , it is not easie for him to stop and stay , when he will. and how carefull had we need then to bee of keeping aloofe off from that , how fearefull of making toward it , or pressing neere vpon it , which if we doe but approach vnto , we shall hardly keepe out of , if we once chance to step into , wee shall hardly but goe on in ; and if we step but once into , may be , if we goe on in , will be our end . oh let vs consider then how dangerous it is euen to approach neere to this whirlpit , where we may so soone be wheeled in ere we are aware : let vs take heed how we be h playing about the hole of the aspe , or neere the den of the cockatrice : let vs remember that it is in the vse euen of things indifferent that satan most vsually setteth his snares for gods seruants : and that hee preuaileth against those that be not grossely prophane and vngodly more often by the immoderate and inordinate vse of things in themselues lawfull , then by drawing them to such things as are simply euill and vnlawfull in themselues . and withall , that it is as i easier , so safer , for the fowle to passe by the snare while she is yet out , then it is to wind her selfe out againe , when she is once in : she is safe enough for being caught , if she keepe aloofe of it ; she ventureth catching , though she be not caught , if she come ouer-neere it . k keepe alòofe of her ( to wit , the harlot ) saith salomon lessoning his son , come not so much as once neere the doore where such a one dwelleth . he is in danger that so doth , whether he goe in to her or no. and l he sinneth dangerously that wilfully exposeth himselfe to the danger of any sinne . § . 28. now in this kinde is more speciall regard to be had , as before of our speciall corruptions , so here of such speciall temptations as wee haue formerly found our selues either to haue fallen , or to haue beene in danger of falling by , m that we may the more warily for the time to come shun such things , as though not euill in themselues , yet we finde to haue beene formerly occasions of euill vnto vs. n turne mine eies away , saith dauid , ô lord , euen from beholding of vanity : not mine heart onely from affecting it , but mine eies also from beholding it . it is not likely indeed ( though some haue so thought ) that dauid penned that psalme after his foule ouer-sight with bathsheba : it may seeme rather by the maine matter of it to haue beene made during the time of his exilement vnder saul , before he came to the crowne . but o well might dauid , or any other in dauids case , calling to minde after the like offence , what had beene the occasion of his fall , how by letting his eyes run at randome , and not watching ouer them as he ought , he had come to be caught in satans snares ; well , i say , might such a one pray earnestly vnto god , as dauid there doth , that his eies as well as his heart might bee kept within compasse , left by the one satan might come againe to surprise and to seise vpon the other . yea not only ought such a one so to pray with dauid , but to ioyne practise also with his prayer , by p making ( as iob sometime did ) a couenant with his eies , q that they should no more be fixed and set vpon such obiects as had beene formerly occasions to him of folly and of fall : and so others in the like case to forbeare such company , cast off such acquaintance , shun such priuate familiarities , and breake off such needlesse businesses , as haue beene the meanes formerly to ensnare them vnto sinne . remembering what the prophet saith , describing the man that shall both dwell in safety here , and behold the glory of god to his eternall comfort hereafter , that r he is such a one as walketh righteously , and speaketh vprightly , and refuseth gaine by oppression ; that shaketh his hands from taking of gifts , ( he will not only not consent to doe a man wrong , but will s not so much as receiue a gift t whereby hee may bee engaged or enclined so to doe ; ) and stoppeth his eares from hearing of bloud ; ( he will not only haue no hand in the shedding of it , but he cannot endure to heare any communing of it ; ) and lastly , that shutteth his eies from seeing of euill : he not escheweth only the practise of it , but he euen u shunneth the very sight of it , so farre forth as it may be a meanes to inueigle his heart ; or the sight of ought that may betray his heart thereunto . § . 29. the fourth and last point wherein this spirituall watch consisteth is the constant resistance of temptations vnto euill . x it cannot bee , saith ou●… sauiour , but that offences will come : so it cannot ●…e auoided , walke we neuer so warily , but that occasions of euill too too many will be offered . heerein therefore standeth a further part of this our watch , as in a carefull auoidance ( so much as in vs lieth ) of the occasions of sinne that they be not offered : so in a constant resistance of temptations and encitements to euill when they shall be offered , yea when they shall be vrged and enforced vpon vs ; that which the apostles iames and peter call y the withstanding of the deuill and his instruments ; and the apostle paul z withstanding and standing , or standing firme and fast by standing out , in the euill day , that is , in the time of temptation . a on that night , saith the story of assuerus , the kings sleepe went from him . it is no watching to speake properly , neither is it thank-worthy , for a man to lie awake , because hee cannot sleepe : but when long continuance of waking , and the vsuall houre of rest , and the drowsinesse of his owne braine , and the heauinesse of his eies , and the example of others fast asleepe by him , shall all concurre and conspire as it were to cast him into a slumber , for a man b then to striue to keepe waking is true watching , and is thank-worthy indeed . so here for a man to keepe himselfe sober , when hee cannot come by wine or strong drinke , or when he wanteth his good-fellowes to drinke with ( for this it is one of those sociable sinnes ; there is no life in it without company ) it is c not thank-worthy , the will is as good , or as bad rather , still as euer . but for a man to bee carefull not to breake the bounds of sobriety , when he shall be in place where wine is plenty , and no restraint of it , and where company will be egging him on , and vrging him with instance to take more then is meet , that is true temperance and praise-worthy indeed . in like manner d for a man to keepe a true man , as we say , because he was neuer put in trust , or to deale faithfully , where a due and strict account is taken of his actions ; it is no commendation the one , and it is but a very slender commendation ( if any at all ) the other . but for a man that hath trust reposed in him , and none to looke after him , or to call him to account ( as e ioseph , as f the work-men about the temple sometime ) to deale then truly and faithfully , especially when want and penury shall be perswading him to the contrary , g that is indeed a matter of high commendation ; that is watching ouer a mans hands and fingers indeed . thus also for a man to liue chastly and keepe continent , h when he wanteth his lewd company , or for a woman to liue honestly whom no man looketh after , or i because she is otherwise looked after , and a narrow watch is set ouer her , deserueth not the name of watchfulnesse in either , yea the heart may be neuer a whit the lesse faultie with either . but for k tamar to deny ammons incestuous suit , and to stand out against him , till by meere force shee bee constrained l to endure rather the dishonest act of another , then to doe any of her owne ; for m ioseph sued and sought to by his mistresse n that had some kinde of command ouer him , yea vrged and solicited day after day to condescend to her adulterous desires , o to refuse to yeeld to her allurements , ( her inforcements i might well say ) and p to choose rather to hazard losse of present liberty ( such as then he had ) by not sinning , then to gaine further enlargement and aduancement ( there might well bee hope of future preferment ) by consenting to sinne ; it was a part and practise of due watchfulnesse indeed . § . 30. where commeth to bee met with that vaine and idle apologie that many are wont to make in defence or excuse at least of their inordinate behauiour , that they were prouoked and vrged to doe that they did . are you not ashamed to be ouerseene with drinke in such sort as to make your selfe a scorne and a laughing stocke to euery one that beheld you , and to become no better then a beast ? oh ; saith he , i was vrged to it : i was in company with chapmen or customers ; ( they are those that a man liues by ) and i could not doe otherwise then i did . yea but no man could or can ( q nor the deuill himselfe ) compell thee to sinne , vnlesse thou wilt thy selfe . and there were no need for thee , or for any man to watch against such sins as these are , if there were no such occasions of falling into them , or if no such temptations to incite or entice thereunto . againe , saith another reproued for his outragious behauiour in cursing and banning , swearing and swaggering , and blaspheming , as before ; i did nothing but what i was vrged and prouoked vnto : it would haue angred an angell ; it would haue made a saint sweare , to be vsed as i was , to endure what i did . alas ! and r what vse were there of patience , were there no prouokement to impatience ? or what praise is it there to be patient , where there is no occasion ( for iust cause none can be ) of impatience ? s shall another mans wickednesse make thee wicked like him ? wilt thou imitate him in that , wherein thou condemnest him ? and be like him in that which thou mislikest in him ? yea shall mans wronging thee make thee wrong god ? his abusing thee make thee abuse gods blessed name ? his flying in thy face make thee flie in gods face ? what watching call wee this , for a man to keepe no longer awake , then till his eies begin to grow heauy , and then of his owne accord to settle himselfe vnto sleepe ? or what watching is it to keepe watch and ward , to fence and fortifie , where no assault is made , and to set no watch nor make resistance when we are indeed assaulted ? to watch , till we see the enemie whom wee should watch against , approach ; and so soone as we descrie him , as t the hireling , when he spieth the wolfe comming , to leaue instantly and giue ouer our watch ? no : it is in regard of continuall danger that wee are in , either by inward defect or by outward default , that this watch is required : and therefore there must watch be most diligent , where is most likelihood of danger , or where hottest assault is made : yea continuall watch must bee held and ioyned with resistance , not till assault only be made , but so oft as assault shall bee made , and so long as it shall continue : which because it will so doe euer euen till we die , this our watch must continue also euen vnto death . § . 31. hitherto then we haue considered of the manner of this watch , and wherein the same doth principally consist : let vs now further consider of some meanes of helpe and furtherance , whereby we may be the better enabled to goe thorow therewith . the first may bee the practise of sobrietie and temperance , u take heed , saith our sauiour , lest at any time your hearts come to bee oppressed or surcharged with surfetting and drunkennesse , and with the cares of this life : and so that day come vpon you and surprize you vnawares : but watch and pray continually . and surely as it is with the body ; so is it also with the soule . temperate diet is a great helpe to bodily watching : and on the other side x when men haue ouer-liberally eaten and drunke , they are wont to be heauy and drowsie , ready to slumber as they sit , fit for nothing but for sleepe . and no lesse enemie to this spirituall watch is such riot and excesse . y be not filled with wine , ( saith the apostle ) wherein is excesse ; but be filled with the spirit : as if when the one went in , the other went out ; and there were no roome left for the one , when men are filled so with the other . wee are wont to say that when the wine goeth in , the wit goeth out : but the apostle saith , that when wine is thus taken in , the spirit of god is expelled , ( wherwith we should watch ) & the spirit of satan is entertained , ( against which we should watch ) and the temple of the one is made a stie and a stable for the other . for such excesse is a meane euen z to drowne the minde , and by casting reason & vnderstanding into a dead & deadly sleepe , to make men vnableto watch against the motions of sinne , a to shut the doore of the heart against all vertue , & to set it wide open to all vice . by meanes hereof came b noah to discouer his owne shame in the sight of his sonnes , to his disgrace and reproach . yea by meanes hereof came c lot in beastly manner to abuse himselfe by filthy incest with those that came out of his owne loynes , and so became he the father of an accursed bastardly broode . and no maruaile if sin and sathan finde free entrance at will , when that is shut out , or laid vp that should watch against either . § . 32. on the other side d sobrietie is a speciall helpe vnto vigilancie : which the apostles therefore are wont vsually to ioyne the one with the other . e let not vs sleepe , as others doe , saith the apostle paul ; but let vs watch , and be sober . and , f be sober and watch , saith the apostle peter . which sobrietie also must be vnderstood to consist , not in the temperate taking of meat and drinke only , but in a moderate vsage of all other temporal blessings , such especially as we are wont to take pleasure and delight in . for there is ( as the prophet saith in another sense , thou that art drunke , but not with wine ; and , h they are drunke , but not with wine ; and they stagger , but not with strong drinke , ) there is , i say ( as i haue shewed i elsewhere ) k a drunkennesse without either wine or strong drinke ; yea and a surfetting too without flesh or foode . a man may surfet of , and bee drunke with prosperity , with pleasure , with game , with disport , with other the like delights ; and may well be said so to doe , when he is so transported with them , so distempered by them , that hee breaketh forth into such disordered and outragious behauiour ; as , of immoderate reioycing , and excessiue laughter , of howting and showting , and of gesture vnseemely , or of fretting and chafing , of cursing and banning , of swearing and blaspheming , or the like , as will not stand with sobriety , and such as they could not but condemne in themselues , were they not for the time in a manner drunke and beside themselues ; yea sometime , not such only as all sober minded men would abhor , but l such as euen a mad man himselfe , if he be not starke mad , will esteeme to be mad cariage . § . 33. whereas some therefore vse to say , when they are rebuked and reproued , as for their abuse of gods good creatures , so for their drunken and disordered behauiour at game , or otherwise ; is it not lawfull to eat and drinke ? and , is it not lawfull to vse game ? and , is it not lawfull for neighbours to be merry together ? yes vndoubtedly : christianity enioyneth not , nor exacteth of vs any stoicall austerity . god hath giuen and granted vs , as m bread to strengthen our bodies , so wine to cheere our hearts withall : he hath liberally afforded vs the free vse of his good creatures , not for necessity alone , but for lawfull delight too . n neither doth it follow , that gods children take no delight at all in such outward delights , because they haue other more principall ones that they take farre greater delight in . it is promised as a blessing euen vnto gods people , that o there should be boies and girles playing together in the streets of ierusalem : and that p they should haue liberty to inuite and entertaine either other , each man his friend or his neighbour vnder his vine or his figtree , in his orchard or in his arbour . but can we not vse gods creatures , vnlesse we abuse them , and make that the bane and poison of our soules , that was giuen vs to bee the food and stay of our bodies ? or q can we not be merry vnlesse we make the deuill our play-fellow ? can we not bee merry , vnlesse wee be mad ? r is there no mirth at all but in swearing and swaggering , and in blaspheming of gods blessed name ? s is our mirth ( thinke we ) nothing worth , if it be not mixt with profanenesse ; if it be not seasoned , or tainted rather , with impietie & vngodlinesse , or with impurity and vncleannesse ? such eating and drinking is accursed eating and drinking : such t mirth is accursed mirth , euill-beseeming any christian , and such as will at length u end in mourning and woe , yea in eternall mourning and euerlasting woe , if it be not speedily preuented . as the apostle saith , in regard of others , so is it no lesse true in regard of a mans selfe ; x it is euill for a man to eat with offence ; and with the disabling of himselfe vnto good duties : and it is euill for a man to vse game or any other lawfull delight in that manner , as it shall bee an occasion , either of stumbling to others , or of sinne and euill to himselfe . and , y it is not good therefore for a man to eat flesh , nor drinke wine , nor vse game , nor doe ought else , whereby either himselfe , or any other shall be occasioned to sinne . for what we owe vnto others , z we owe much more to our selues ; being enioyned a to loue others indeed , but as our selues . and therefore ought wee to haue a care as well to b liue soberly in regard of our selues , as to c walke charitably in regard of our brethren . § . 34. the rather are wee to bee heedfull and carefull in this kinde , because ( that which made d iob so fearefull and suspitious of his children , lest they should ouer-shoot themselues when they were feasting together ) e we are more prone to be carried away vnto euill in our pleasures and delights , in mirth and game , in sport and pastime , then amids our sadder and more serious affaires . with these commonly is satan tempering his poison to infect our soules with vnto death ; vnder these is he vsually hiding his hookes to catch vs withall to our destruction : as those that seeke by poyson to make a man away are wont not to minister it alone , but to mixe it with such meat as the party ordinarily feedeth on , and taketh most delight in , or to giue it him in his ordinary drinke ; and f as the fisher-man baiteth his hooke for each fish with such bait as the fish vsually feedeth on and most greedily gapeth after . besides that wee are in danger by such meanes to bee soonest surprised of him ; as g ammon was sometime by absaloms followers , and h elah by zimry his owne traiterous seruant , and i the citizens of laish by the children of dan , for that we are in such cases commonly most secure , and least mistrustfull ; and k the more in danger therefore , the lesse wee misdoubt it , or dreame of it . § . 35. a second helpe vnto vigilancie is the society of saints , the company of those that be godly and religious . l two , saith the wiseman , are better then one . for if the one of them fall , the other is at hand to helpe him vp againe . but woe bee to him that is alone . m for if he fall , he hath none to helpe to raise him againe . a drowsie person , if hee be alone , is ready presently to fall asleepe . but if hee be in company , n the very presence of others , besides their mutuall conference and discourse , is a good meanes to keepe him awake ; and if he begin but to nod , some one or other of the company is ready to iog him on the elbow , and either to keepe him awake , or to awake him soone againe , if on a sodaine he be sleeping . as it is dangerous therefore for a man to be left alone , when hee is heauy , and sleepe may ( as after a veine opened or some potion taken ) proue preiudiciall vnto him : so o it is dangerous for vs in regard of our drowsie disposition to be solitary ; p we may the sooner be surprised with sinfull suggestions , the more easily be drawne to yeeld to satanicall temptations , and the longer may it be ( if euer it be ) ere we recouer our selues againe after them : whereas if we be in company with those that bee wise and wakefull , it may be a meane to keepe vs waking oft , when we would otherwise be slumbring , and to recouer vs the more speedily when we are sodainely fal●…e into slumber vnawares . to this purpose the apostle exhorteth christian men q to obserue either other : that is , r to haue an eye one to another , and not each one to himselfe only ; to keepe watch one ouer another , and not each one ouer himselfe onely , like cursed caine that asketh of god , s whether hee were his brothers keeper . and to what end would he haue them thus to watch ouer their brethren ? t to whet them vp , or whet them on , saith the apostle : ( that which we all stand in need of : ) to prouoke & egge them on vnto godlinesse and well-doing , to keepe them watching with themselues . and how is that done ? surely , u as iron , saith salomon , whetteth iron ; so the very face of a man whetteth his friend . x the very presence of a religious person , and much more his good speech , and his godly carriage , his holy aduice , his discreet admonition , his seasonable reproofe may be a meane to encourage and cheere vs vp when wee doe well , to restraine and stay vs vp , when we are slumbring and sinking downe , to recouer and raise vs vp againe when we are downe vnawares . in which kind , a as the whet-stone , though dull and blunt it selfe , yet is able to sharpen iron tooles : so euen those that be but dull and drowsie of themselues , but yet diligent , and desirous to keepe waking both themselues and others , may helpe to sharpen and quicken euen those that bee otherwise more wakefull ( it may bee ) then themselues . for as z there is none so learned , but he may learne something from the very meanest , euen from those that bee farre inferiour in gifts to himselfe : a apollos though a learned teacher and well read in the word , yet may bee taught something by a silly tent-maker and a weake woman , that he was ignorant of before : and b the iewish rabbines acknowledge that they came to vnderstand a place of the prophet c esay by hearing an arabian woman mention d abroome , or a beesome in her language to her maide : so there is none so watchfull of himselfe , but hee may haue need of others to watch ouer him , and may receiue benefit in that kinde , euen from a drowsie soule , one that is lesse wakefull then himselfe . in a word , drowsie persons , if they desire to keepe waking , can better doe it in company together one with another , ( it is not likely they should all sodainely fall fast asleepe at once ) then they can being seuerally apart either from other . § . 36. well therefore and wisely addeth the apostle in that place ; e not forsaking the fellowship ; as the manner is of many . and againe ; f but we are not of them that with-draw themselues to their owne ruine . g it is not safe for a melancholy man to be much solitary : and it is a matter of no small danger for a christian man to affect a solitarinesse , or a sullen kinde of priuacy and retirednesse , and by occasion thereof to sequester himselfe from the company and society of others , though it be vpon some good and godly pretence . thus as in the church of rome , at this day many affect a monkish course of life , vnder colour of withdrawing themselues from the world : so among the auncients we finde that some worthy men otherwise had sometime some cogitations and proiects looking and bending somewhat that way , yea that sometime they made some triall of conclusions in that kinde . but what doth one principall man among them confesse , writing to another of them out of the wildernesse , whither he had withdrawne himselfe , how he found himselfe th●…e affected ? h what i doe here night and day ( saith he ) i am euen ashamed to relate . for the city businesse i haue shunned as an occasion of many euils : but my selfe yet i cannot shun . but it fareth with me , as with men at sea that are sea-sicke because they cannot brooke the sea : when they are in a greater ship , they thinke they should bee better , if they were in a lesse barke ; it is the rolling of the great ship they thinke that maketh them so euill : and so out of the ship they get them into the boat or the barke . but in the ship or in the barke they are bad still , as euill as euer , i so long as the bitter choller abideth with them that pestereth their stomacke . in like manner it is with vs. k carying about with vs our inbred and inmate passions , wee are euery where encombred with the like perturbations : and so l gaine no great matter by this ▪ our solitarinesse , and sequestring of our selues . and another of latter and more superstitious times , though a great admirer and practiser of monasticall life himselfe , aduising a woman that had a great minde to the wildernesse ; m is it not wisdome , saith he , peraduenture you will say , to eschew as the wealth , so the throng of the city ? will not my chastitie be there safer , where conuersing with few or none , i may please him alone whom i desire principally to approue my selfe vnto ? n no , by no meanes , say i : one that will doe euill , shall finde matter enough in the wildernesse to worke vpon , and beside shady shelter in the thicket , and silence in solitude . for the euill that none sees , none findes fault withall . and where there is none to finde fault , the tempter is the bolder to assault , and the fault is committed the more freely . whereas being in company you cannot doe euill though you would : for you are presently e●…ed , chid , rebuked and reclaimed by the rest . o to conclude , either you are a wise virgin or a foolish one : if a wise one , the company hath need of you ; if an vnwise one , you of it . and else-where dealing with some other in like manner affected ; p perchance , saith he , you will make choise of solitarinesse , not well weighing either your owne weaknesse , or satans assaults . for what can bee more ieopardous then to wrestle alone with such a slie aduersary as seeth vs when we see not him ? we had more need to seeke out some troupe to ioyne our selues with , where we may haue as many fellow-helpers as fellowes . for it is the congregation that is q terrible , as an armie well ranged . but r woe be to him that is alone : for if he fall , he hath none at hand to helpe him vp . s that which a many finde too true by wofull experience , when t the noone-day deuill hath inticed them out into the wildernesse vnder pretence of greater holinesse , and strictnesse of life . and vndoubtedly , as there is none but are more prone to slumber when they are alone , then when they are in company with others that are awake ; so there is no man , if he well consider himselfe , but he shall finde that hee is more prone to bee assailed with euill suggestions and motions , when he is alone by himselfe , then when hee is in company with others that be religiously affected . in regard whereof it is not without good cause that the same author saith , u i more feare the euill that i may doe alone , then what i cannot doe but in company . those therefore that shunnnig the society of others , sequester themselues , and x will needs liue wholly to themselues , doe but in so doing depriue themselues of a maine helpe vnto watchfulnesse , and expose themselues vnwisely , ( though it may bee vnwittingly ) vnto the wiles and snares of their suttle aduersary , who is then with them vnseene , when there is no body else by them ; and is then readiest to assault them , when there is none by to assist them . § . 37. but as a hee said sometime to one that was talking , as he said , with himselfe , he had neede be well aduised , that he talked not with a bad companion : so here , a man that not without good cause desireth company , b had neede yet be wary what company he lighteth on and associateth himselfe vnto . for c as the benefit is great that commeth by good company , so is the danger and harme no lesse that accreweth by bad . associatiō is of much force both the one way & the other . d our society with others , and theirs with vs , cannot but preuaile much either to make vs like them , or to make them like vs. * he that walketh but with the wise , saith salomon , shal wax wiser thereby : and he that keepeth company with fooles , shall be the worse for it . the very company of either is wont ordinarily to worke euen with some efficacie on those that much or oft conuerse though for other ends with either . a third helpe therefore vnto watchfulnesse may be the shunning of the societie and fellowship of wicked and prophane persons . e away from mee , saith dauid , all ye workers of iniquitie . and , f a wicked person i will not know : i will haue no acquaintance with any such . yea to this purpose , as he inuiteth good company to him , g i am a companion of all those that feare thee , and keepe thy precepts . such as feared god , were they high or low , were they rich or poore , they were for his company , he was content and desirous to bee acquainted with them . so on the other side hee biddeth all prophane ones away from him , h away from mee , yee wicked ones : i will keepe the commandements of my god. as if he could not keepe gods commandements , at least not so well as he would , so long as the wicked were in company with him . and in this regard as else-where he professeth of himselfe , that i he would neither sit among , nor goe abroad , nor keepe any company with such : so k he pronounceth him a happy man , that neither walketh with , nor standeth amids , nor sitteth among , that in no sort or manner conuerseth with those , that are wicked , sinfull , and scoffers at goodnesse and godlinesse . not that a man should by and by in a l pharisaicall humor condemne or contemne euery one that commeth short of himselfe either in knowledge or in practise of sanctification , or should sequester himselfe from euery one that is not so forward in , or zealous of the better things , as were to be wished and desired ; like those proud hypocrites in esay , m that say , stand aloofe of me ; come not neere mee : for i am holier then thou . n weake ones are to be receiued , not to be reiected : o to be healed and strengthened , not to be turned out . but for those that be openly prophane with p esau ; scoffers and deriders of religion with q ismael ; by their loose and lewd course of life proclaiming and publishing not an vtter want onely of goodnesse and godlinesse in them , but a peruersenesse of heart and an auersenesse thereunto ; r such , saith the apostle , should men shun : s lest they corrupt vs , when we cannot correct them . for t the very sight of bleare eyes may hurt those that haue whole , but tender , eyes : when u the sight of the whole will not helpe the bleare-eyed . sooner may euill be fastned vpon good ones , weake ones especially , then good things conueyed vnto and wrought into those that be obstinately euill . § . 38. and surely as some bodily diseases are said to be catching and contagious ; a man may soone catch them by being in company of or drinking with those that haue them : so t it is with most diseases of the soule ; this spirituall lethargy is a contagious , a catching disease , we take it easily one from another . u euill company is infectious , as euill aires are . there is x a kinde of contagiousnesse in loose and lewd companions , as well as in those that are possessed of some pestilent disease . and we haue great reason therefore , if our soules health be deere to vs , y to bee carefull of shunning , so much as may be such places , and such persons , or to bee very wary in conuersing with them , where it cannot bee auoided . the bodily plague is not so soone taken by sitting by the sicke mans bed-side ; but a spirituall plague , worse farre then it , more deadly , more desperate , may much sooner be gotten by sitting with prophane , and debauched persons . z a man shall hardly come with faire apparell amongst colliers , and carters , and chimney-sweepers , but he shall carry some of their soile and their soote away from them ; but his white apparrell will bee soyled and sullied at least by them . and wee shall hardly be in company long or oft with vngodly ones , but wee shall beare away some tincture of their vngodlinesse with vs. * woe is me , saith the prophet esay , i am vndone ; for i am a man of polluted lips , and i dwell amids people of polluted lips : as if a man could not lightly liue among such , but he should in part be such as they were . one slothfull person infecteth another : as a the cramp-fish benummeth those that touch or come neere it . one wicked one fasteneth his wickednesse vpon another . the very sight of others sleeping may make a man sleepy that were wakefull otherwise : b as the very sight of those that yawne is wont to set others also on yawning . yea such is the deuillish disposition of mans wicked & wretched heart , that as some infected and infectious persons haue a strong desire to be infecting of others ; and those that haue already moyled themselues , take a delight in , and make a sport of moyling others , that come in with faire clothes among them , thereby to make them like themselues ; so c wicked and prophane persons vsually desire nothing more , delight more in nothing , then in transfusing of their wickednesse and prophanenesse vnto others . besides that d we are prone enough of our selues to take infection without helpe . our corruption within vs is as tinder or gun-pouder rather , ready to be on a light flame , if but the least sparke light on it , or it come but any thing neere the fire : like e flax that of it selfe catcheth and draweth the flame to it , and is all on a flash , so soone as it but feeleth the fire . § . 39. as good company therefore ought diligently to be sought and kept ; so euill company ought as warily to be shunned and auoided . not that we may not at all haue commerce with such : for f he that would so doe , must goe out of the world : nor yet that we should deny christian offices to such : g such we were also sometime our selues : and it were inhumane cruelty to shut vp persons infected together , and so suffer them to starue . but as we are wont to deale with those that are so diseased , though we be carefull to releeue them , and to make prouision of things necessary for them , as well physicke as foode , to restore health , if it may be , as well as to preserue life ; yet wee are wary of comming ouer-neere them , or conuersing so with them , as whereby to take any infection from them : so here , howsoeuer by occasion of our calling and course of life , we may be called and constrained to haue dealings sometime with such as are openly vngodly and professedly prophane ; and so farre forth as we haue opportunity and iust occasion so to doe , we performe offices about them , spirituall ones especially , as standeth with our duty , and may be for their good : yet h we take heede how wee enter into any league of familiarity and inwardnesse with such , whereby we may through ordinary companying with them take spirituall infection from them , when we intend it not , ere we be aware . i make no league , saith salomon , with a wrathfull man : nor keepe company with one that is of a furious and outragious behauiour , lest thou learne his waies ; and thy conuersing with him proue a snare vnto thy soule . for k as those that walke in the sunne , though for other end and purpose , become tanned with it and sunne-burnt , whether they regard it or no : so those that come oft in company with prophane and euill disposed persons , though for no euill end , intending nothing lesse then to become like vnto them , yet draw they a tincture oft from them , learne to l lispe and to m limpe after them , come in time somwhat to resemble them both in speech and in practise , and n to haue a strange change wrought on them , in regard of what they haue beene , though they perceiue not how nor when they change . o israels posterity had learned aegyptian superstitions by their long abode in egypt : and * heathenish impieties from those heathen people among whom they were mingled in the land of canaan . yea ioseph himselfe by liuing in pharaoes court had learned to sweare at euery word almost by the life of pharao , ( p by the life of pharao ye are but spies ; and , by the life of pharao ye goe not hence ) as the other prophane his fellow-courtiers vsually did . such “ apt schollers are we all generally , to learne ought that is euill : and so easie a matter it is euen q for the best and the strongest to take taint by such societies ; and if not to become wholly prophane like them , yet by oft sight of sinne to haue it wax more familiar with them , nothing so distastful vnto them as in times past it was ; and so to haue the edge of their former zeale and feruor against it abated , and the intention of their watchfulnesse consequently in some degree slackned . and it is one degree vnto euill to be lesse eager against euill ; yea r it is no small degree of euill , when a man can well away with euill in others . § . 40. a fourth helpe to further vs in this spirituall watch is to labour to keepe the feare of god fresh in our soules . s a wise man , saith the wiseman , feareth and departeth from euill : and t by the feare of god men depart from euill . u there is no affection * more watchfull then feare . x griefe and sorrow make men many times heauy and drowsie : but y feare and care are wont to make them vigilant and watchfull . z iacob after he heard newes of his brother esaus comming against him , could not for his life take any rest all that night long . yea a sampson himselfe when he lay with his head in dalilaes lap , no sooner was admonished that the philistines were vpon him , but he start vp instantly and began to looke about him , he had little list to continue his wanton daliance with her , or his sleeping vpon her knee . b in feare of inuasion men are wont to keepe due watch and ward : c where no such danger is misdoubted , like d the men of laish , there are they more carelesse and secure . in like manner is it here ? the feare of god if it be kept fresh in our hearts , it will keepe vs spiritually waking , it will make vs carefull to shun , and fearefull to doe ought , that may offend him whom we feare . q iob was a iust man , saith the holy ghost , fearing god and eschewing euill . and , r by faith noe forewarned of things to come long after , moued with feare prepared the arke for the safety of him and his . what made him so carefull , when the whole world was so carelesse , but his faith and his feare ? s faith bred feare , and feare bred care . in regard whereof , the spirit of god by salomon iustly pronounceth that man t a blessed man that feareth continually . for who so so doth , will euer stand vpon his guard , will neuer slumber in securitie . and u it is our only security , our onely safety for vs , neuer to be secure . on the other side , when the feare of god beginneth to decay and wax faint in vs , then are wee wont to grow lesse watchfull and carefull of shunning sinne , and * to lie more open to all satans temptations thereunto . that subtill serpent could not preuaile with our first parents to induce them to disobedience and breach of gods charge , till he had wrought this feare of god out of their hearts , by perswading them that there was no such danger in the matter , x they should not die , though they did it . and therefore it is not without cause that dauid admonisheth his malitious aduersaries in that manner ; y stand in awe , and sinne not : as implying , that this was the reason why they tooke such vngodly courses against the godly , because they stood not in awe of god. and vndoubtedly the maine cause of so much loosenesse in the liues and courses of most men , is for want of this awe , because z the feare of god is not in them . § . 41. a the wickednesse of the wicked man , saith the psalmist , enformeth mee in the very middest of mine heart , that there is no feare of god before his eies . come we to any wicked man , that liueth neuer so loosely , and tell him that there is no feare of god in his heart ; he will bee ready to cry out of presumptuous and vncharitable censurers , that take gods office vpon them to see into mens soules , and to tell what is in mens hearts . but the spirit of god it selfe telleth such , that b their owne liues euidently discouer to any vnderstanding eye what is within them ; their prophane and secure courses proclaime a want of this awe in them . for were there any the least measure of that feare of god in them , that they would bee thought to haue , yea were it but the seruile feare onely , that c the deuils themselues baue ; they would not , nay they could not continue and goe on so carelesly , so securely in their dissolute courses as they doe ; d this very feare it selfe alone would rouze them vp and raise them out of their spirituall slumber ; it would euen enforce them to looke about them in spight of theirteeth ; at least not suffer them so securely to lye snorting in sinne . to this purpose e the apostle paul hauing ripped vp and dissected the naturall man from top to toe , and made as it were an anatomie of him , finding f his tongue tipped with fraud , g his lips tainted with venome , h his mouth full of gall , i his throat a gaping graue ; k his tongue as a rapier to run men through with , and his throat as a sepulcher to bury them in ; l his feet swift to shed bloud ; and m all his wayes full of mischiefe : at length hee concludeth all with this as the cause of all this euill both in heart and life , n there is no feare of god before their eies . which place one of the auncients alluding vnto saith , that o the feare of god is as a porter set at the doore of our soule . if the porter that is setto watch at the doore to keepe suspitious persons out , grow sleepie and slumber , they will be stealing in that should not , now one and then another : but if he fall fast asleepe , or be knocked on the head and slaine outright , then who will may come in hand ouer head . in like manner here : when the feare of god beginneth to grow faint in the soule , not to be so fresh as formerly it hath beene , then euill motions finde some entrance and beginne to steale in vpon vs. but p if the feare of god be vtterly extinct and put out in vs , then lie we wide open , exposed indifferently to all sorts of sinnes : there is no sin so hainous ▪ so hideous , that men are priuiledged or exempt from , where this feare is once abandoned and abolished . q i thought , saith abraham , there is no feare of god in this place : and therefore they will kill me to haue my wife away from me . murther and adulterie , are r the two formost sinnes in the second table , and such as the very light of nature doth of all other most , and most euidently condemne ; and yet is there no bones made of them in abrahams account , where this feare of god is wanting , and much lesse then of any other that seeme lesser and lighter then they . § . 42. so that if the question bee , how it commeth to passe that such sinnes and the like are so rife in these times , we need goe no further to seeke the cause of it ; it is because s men haue cast off the feare of god , that should and would otherwise better keepe them within compasse . and herein is wicked and wretched man become worse then the bruit beasts . for whereas t there be two home-bred tutors as it were that god hath set ouer each of vs , shame and feare , the shame of sinne , and the feare of wrath : u he that hath cast off shame , is no better then a beast ; he that hath shaken off feare is worse then a beast . for x we lay load vpon an asse , and he is well content with it , because he is an asse , y a beast made and borne to beare burdens : but if you offer to thrust him downe some steepe hill , or to driue him into the fire , he holdeth backe , and shunneth it all he can , because he loueth life , and feareth death . whereas wretched man , more blockish and senselesse then the very asse , more z brutish then the bruit beast , then the brutishest of beasts , hath no feare or dread of that that may bee his eternall bane , that may bring euerlasting death and destruction vpon him . yea wicked man , a a deuill incarnate , commeth short herein in some sort of the deuill himselfe . for b the deuils , saith iames , beleeue and tremble : they beleeue gods word , and they tremble at his wrath . whereas wicked man , in that regard worse then they , neither beleeueth the one , nor feareth the other ; c maketh but a scoffe and a iest of either . and no maruell then , if there bee no watching against sinne , where there is no feare or expectation of any euill or danger by sinne , no dread or awe of gods wrath against it . § . 43. a fift helpe to further vs in our spirituall watch , and a meane to keepe this feare of god fresh in our soules , is to bee throughly perswaded , and oft seriously to consider , of gods continuall presence about vs and with vs , wheresoeuer wee are , and whatsoeuer we are about . d i haue set the lord alwaies before mine eies , saith dauid : for he is at my right hand : therefore shall i not fall . and it would bee indeede a soueraigne preseruatiue to keepe vs from falling into this spirituall slumber , and a singular meanes to make vs watchfull of our waies , if we could at all times remember and did seriously consider , that e there is an eye of god in euery place viewing both good and bad : yea that that god who is f all eie , and g whose eie seeth all , h that seeth all himselfe vnseene of any , is present in all places ; i not penned vp in heauen , but k filling heauen and earth ; as l without all things , and yet not excluded from any , so within all things , and yet not included in any ; being like m a spheare , as the heathen man sometime said , whose center is euery where , and its circumference no where . so that as dauid said sometime of himselfe , n there is no flying for any man from the face of god ; no shunning of the spirit or presence of god : if wee climbe vp into heauen , wee are sure there to finde him : and if wee creepe downe into hell , we shall not misse of him there neither ; ( full glad would those damned wretches be , if they could ) if we could take the wings of the morning , and flie as farre as the world is wide , yet there should we be sure to finde the hand of god ready to catch hold of vs. or if we imagine that the darkenesse and the nightly shade may couer and conceale vs from his sight , he is able to turne o as the day into darke night , so the dark-night into day . yea p darknesse is no darknesse with him ; but the night is as cleare as the day ; light and darknesse , day and night are with him both alike . it is the argument that salomon vseth with the incontinent person to withdraw him from his loose and licentious courses ; q why shouldest thou delight , saith he , in a strange woman , or embrace a strangers bosome ? since the waies of a man are before the eyes of the lord ; and he pondereth all his paths . yea not his waies alone , but r the secret motions of his minde , and the inward intentions of his heart , they are all s naked and broken vp , as the inwards of a beast that is cut vp and quartered , to him that wee haue to deale with . for t thou hast possessed my very reines , saith dauid , and thou vnderstandest all my thoughts : yea , u thou vnderstandest them afarre off , or long before : x he seeth them ere they are , they are conceiued of him , ere they be conceiued in vs , he knoweth as well what we will either thinke or doe , as what wee haue already thought or done . and y hell and destruction , saith salomon , are before the lord : and how much more then the hearts of the sonnes of men ? and it is the argument that elihu vseth to disswade and deterre men from wicked practises ; z gods eies are vpon the waies of man ; and he eieth euery step hee taketh : and there is no darknesse , nor deadly shade , that can shadow wicked workers from his sight . § . 44. this was that that kept dauid in compasse : a i haue kept , saith he , thy precepts and thy testimonies : for all my waies are in thy sight . as b all gods lawes in his sight : so all his waies in gods sight ▪ gods lawes in his sight by dutifull regard ; his waies in gods sight through his all-seeing prouidence , whereby c like a well-drawne picture , that eieth each one in the roome , hee eieth in that manner each one in the world , and all the waies of each one , d as if his eie were vpon none but him alone . this was it that made ioseph so vigilant and watchfull , that hee would not yeeld vnto sinne , though he were solicited and vrged therunto , when there was both opportunity and secrecy withall , none by to see them or to bewray them , and so to incense his master against him : e how can i , saith he , doe this great wickednesse , and sinne against god ? it was the feare of god arising from the consideration of his presence there , that kept ioseph at that time from that sinne . as if hee had said ; though there be no creature by to see what we doe , yet f there is a god that ouer-looketh vs. and , as he saith , g what availeth it to haue none priuie to our euill acts , when we haue our owne consciences priuy thereunto ? so what auaileth it to haue no creature priuy to them , when h we haue him priuy to them who must one day be our iudge , and who as he abhorreth them , and i cannot brooke or abide them , so k hath threatned to punish and take vengeance vpon vs for them . l we read of two religious men that tooke two contrary courses with two lewd women , whom they were desirous to reclaime from their lewd manner of life . the one came to the one as desirous of her company , so it might be with all secrecie : and when shee had led him from roome to roome , and he made still many doubts , as very shie and fearefull , lest at this window , that key-hole , this creuice , or that crany , some or other might chance to peepe in and espy them together , at length shee brought him to the inwardest roome in the house , where she said she was full sure that none vpon her life could possibly come to pry in or see ought : but m then he told her that all the bolts and bars that were could not keepe god out , all the walles and d●…ores that were could not hinder his eye-sight : and what should they gaine by shunning mans eyes , when they lay open still to gods eye ? the other of them came to another of like condition in like manner , as desiring her company , but n so as she would goe out at doores and company with him openly in the street : which when o she seemed to reiect as a mad mans request ; hee thereupon told her , that better and safer it were to commit that or any other sinne in the eies of a multitude of mortall men , then in the sight of god alone the immortall iudge of mankinde ; in the eies of the whole world , then in the sight of p the iudge of the whole world , q before whom one day we must all be iudged . how warrantable the course was , i stand not to discusse : and ▪ what effect it had with them , i remember not now : but sure i am that it would be very effectuall vnto vs to keepe vs vigilant and watchfull , and so to preserue vs from many ouer-sights , which for want hereof wee are oft ouertaken withall , if wee could euer seriously consider of this presence of god with vs. § . 45. this would keepe vs within the bounds of sobriety and temperance in the vse of gods good creatures , in our recreations and disports ; if we remembred , that wee eat and drinke in gods presence ; that we feast and make merry together , yea that wee play and sport vs in gods presence : that as well , when we are playing , as when we are praying , we are euer still in gods eye . children , though they take more liberty to bee wanton and waggish , when they are out of their parents eie , yet are they more carefull commonly to carry themselues more decently euen in their sports , when they play in their presence . and so would we doe , were wee assured that wee were in gods presence , and that god ouer-looked vs euen at our game . r the heathen man aduiseth a friend of his to propound to himselfe and set before him some graue man or other , and so to carry himselfe in all his courses as he thought he should doe , i●… such an one were then eying him : that when he were moued to doe ought that were indecent , hee might thinke with himselfe , would i doe this , or doe thus if such an one were in presence ? and sure it is that mans 〈◊〉 many times , such an ones especially as we reuerence and stand in some awe of , is a speciall meane to keepe men in compasse . for doe we not see it by common experience , that s when men are swearing and swaggering , or otherwise disordered , if one chance to come in whom they haue some reuerend conceit of , or one that they know cannot abide such behauiour , they are by and by husht and quiet , and breake off their disorders , and behaue themselues more orderly so long as he is in presence . yea if such an one bee by vnseene behind the backe of some one of them , when he shall rap out an oath , or breake a bawdy iest on some other of the company , will not the rest bee ready to say to him , doe not you see who is behind you ? as ready it may bee , otherwise to vie oaths with him , and to requite his vnsauory iest with the like . can mans presence then so farre preuaile with vs ? and would not gods much more , if we were assured of it ; or had we the eie of our soule open to see the one , as we haue the bodily eie to see the other ? or are we not ashamed of our selues , that mans presence should preuaile with vs more then the presence of god should ? t that what wee would blush and be ashamed to doe in any mans , yea u in any childes eie , that had but wit enough to conceiue what we did , that wee blush not , nor are abashed to commit in gods sight . § . 46. againe this would keepe vs x from taking liberty to our selues of sinning in regard of secrecy and priuacy , were we neuer so solitary , neuer so priuate . it is true that wicked wretches take occasion by such opportunities to offend the more freely . y the eye of the adulterer , saith iob , waiteth for the twilight ; and then he disguiseth himselfe , and saith , no eye shall see him . yea of god himselfe they thinke , z he walketh aloft on the heauenly tarase , and there is many a thicke cloud betweene him and vs : how can he see or discerne what we doe in the darke ? but a vnderstand , ye vnwise ones , as the psalmist speaketh ; and ye brutish ones , will yee neuer be wise ? he that formed the eie , shall not hee himselfe see ? hee that planted the eare , shall not hee himselfe heare ? yea he that made the heart , knoweth not he what is in the heart ? or he that framed thy soule , cannot he see as much and as well as thy soule ? but b when thou art in the darke , doth not thy soule see what thou doest ? and c doth not god then d that is farre aboue thy soule , e that knoweth thy soule better then thy soule knoweth it selfe , that f knoweth more by thee then thou knowest by thy selfe , doth hee not much more know , and much more easily and clearely discerne what thou doest in the darke ? oh how watchfull and wary would we be in all our waies , were our hearts but once throughly possessed with this vndoubted perswasion of gods perpetuall presence with vs , of his all-seeing eie euer and euery where ouer-looking on vs ? what temptation could preuaile against vs , were this consideration at hand with vs ? if wee could follow that good rule though by an heathen man giuen , g so conuerse with men , as if god ouer-looked thee ; so commune with god , as if men ouer-heard thee : if we could haue that continually before the eyes of our soule that a reuerend and religious man had before his eyes euer in his study ; h sinne not ; ( bee thou neuer so secret ) for god seeth thee : the good angels stand by thee : the deuill is ready to accuse thee ; thine owne conscience to giue in euidence against thee ; and hell fire to torment thee : it would not be so great a mastery to keepe vs waking and watchfull , as for want hereof vsually it is . § . 47. a sixt helpe to this spirituall watchfulnesse is the i frequent consideration of our end , and of that last day either of death or doome , wherein we must euery one appeare before god to giue vp our accounts to him . k the end of all things , saith the apostle peter , is at hand : bee sober therefore , and watch vnto praier . and our sauiour oft ; l watch therefore ; for you know not in what houre your master will come . and it is the last argument that the wiseman vseth ( hoping , if by any , by it to preuaile ) to the vnruly youngster , that will needes haue his owne swinge ; m but know that for all these things god will call thee to account . as those therefore that are to giue an account of their actions , as n at athens most of their magistrates did at the yeeres end when they went out of office , are wont to bee more wary and chary how they carry themselues in their affaires , then those that are not liable to account , nor looke euer to come to reckoning , especially if it bee vncertaine how soone they may bee called vpon to giue vp their accounts : o so ought it to bee with vs , since wee may well remember , yea so it cannot but bee with vs , if we shall duly consider , that p wee must all of vs one day appeare at christs tribunall , and there q euery one giue account vnto god for himselfe . and if we shall withall take notice , what a strict account it shall bee , wherein we must answer not for euery wicked worke only , but r for euery idle word also , and as well s for the very thoughts of our hearts , as for the actions of our liues ; and that this wee know not how soone it may be , ( god hath prefixed vs no set time for it ; t hee would haue the last day hid from vs , because he would haue vs euery day watch for it : ) it must needes make vs keepe a most strait watch , and that constantly and continually too , not ouer our feet and our hands onely , but ouer our hearts and our minds also , as u the wiseman doth well admonish vs. § . 48. yea but that day , may some say , is not so neere yet , x the apostle paul himselfe saith so . there are some fore-running signes of it as yet vnfulfilled , as y the conuersion of the iewes , and z the subuersion of antichrist : and till these haue beene , it shall not be . to this i answer , with some of the auncients ; that a there is a twofold doomes-day : a generall doomes-day , at the end of the world : and a particular doomes-day , at the end of each mans life . euery mans deaths-day is each mans doomes-day . for b it is reserued for all men , that once they must die , and then commeth iudgement . and c when the body returneth to dust , d whence it was taken , the spirit goeth to god , to giue account to him e that at first gaue it . and that which is wont to bee said , ( though , it may be , f at first spoken in another sense ) g as the tree falleth , so it lieth : h as death leaueth thee , so shall the last iudgement finde thee , and so shalt thou abide then for all eternity . i if the euill seruant therefore shall say in his heart , my master will not come yet : and shall take occasion thereby either to sleepe with the slouthfull , or to bee drunke with the riotous , which hee ought not to doe , to giue ouer his vigilancie , and liue more remissely or more loosely ; that seruants master will come when he is not aware , and by death k cut him in two , seuer body and soule asunder , and giue him his portion with hypocrites , in that place of torment , where is nothing but weeping and wailing for paine and griefe , and gnashing of teeth for indignation and vexation of spirit . § . 49. and l what shall it auaile a man that the world standeth still , if hee die , and so the whole world bee as good as gone with him ? if the riuer runne still that hee dwelt by , the house stand still that hee dwelt in , when himselfe is taken away from either ? though the last day of the world bee neuer so farre off , yet may the last day of thy life bee neere at hand . t though the worlds doomes-day come not yet , thine may come long before it : though it bee neuer so long before that come , it cannot bee long ere thine will come . and if it bee vncertaine when the generall day of doome will bee , it is no lesse vncertaine , yea in some sort more vncertaine when thy particular day of doome will be . there are both affirmatiue and negatiue signes of the one ; there may be affirmatiue , but there are no negatiue signes of the other . of the generall day of doome there are some affirmatiue signes ; such as argue the neere approaching of it , u as the tendernes of the bough and the sprouting out of the fig-tree doth the summers approach . and there are some negatiue signes ; such as x till they come that day shall not bee , as y the gathering in of the iewes againe ; and z the destruction of the beast and the woman that sitteth on her . but of each mans particular doomes-day , to wit , of his dying day , there may be signes affirmatiue , as decay of nature , old age , and some vncureable diseases ; a by which it may bee knowne that the day of death is not far off . but negatiue signes of it there are none , of which we may say , till such or such things be , a man shall not die : a man cannot say , i am not weake , nor sicke , nor old yet ; and therefore i know i shall not die yet . for our b sunne may set at noone , as the prophet speaketh in an other sense : our life may be c cut off in the middest of our yeeres : we may be d snatcht away sodainely in the prime of our strength . e the young goeth many times as soone as the old ; and f the strong oft before the weake . yea as for one apple that hangeth on the tree til it be rotten or full ripe , there are twenty or more blowne down or beaten downe , or nipped with the frost or blasted before they be ripe : so for one man that g fulfilleth his naturall course , there are an hundred intercepted and haue their liues shortned , by surfet , by sicknesse , by the sword , by pensiuenesse , by some one casualtie or other . § . 50. could wee then but seriously consider thus much with our selues , that wee know h our life cannot be long , though we should liue the full length of it : i our life it is but an hand-bredth ; and our whole age it is as nothing in regard of god : it is but k a point to sempiternitie , l the time after decease that hath a beginning , but no ending ; it is iust m nothing to eternity , n gods age , that hath neither beginning nor ending : and againe , that wee know not how soone death may come ; o it is neuer farre off indeede ; p the day present if it be not it , yet it is not farre off it : but it is neerer by much many times then we are aware of ; it is very neere at hand oft ere it appeare so to be ; q it commeth frequently without warning , and striketh a man starke-dead ere he be discerned to be dying : and lastly that when it commeth , wee must instantly come to our reckoning without further respit or delay : for r no man , saith salomon , hath power ouer his owne spirit , to retaine it in the day of death : there is no taking or gaining of further time then ; s nor shifting off of the account that we are then called vnto , and shall be enforced , will we nill wee , then to giue vp : it could not choose but keepe vs continually waking and watching for it , as t death waiteth and watcheth euery where for vs ; it would make vs the meane while walke wisely and warily , as those that desire to giue vp a good account whensoeuer they shall be called to it , which they are sure they shall , but vncertaine how soone they shall be . u o , saith moses , that men were wise : they would then vnderstand this , they would thinke vpon their end . as on the other side it is noted as a point of folly in gods people , and an occasion of their fall , that x they minded not , nor remembred their end . yea y did men seriously thinke on this , it would make them wise . z were they so wise as to number their dayes aright , they would apply their harts to further wisedome . had they a with ioseph of arimathea their tombe hewed out in their garden , where b the vse was in those parts to solace themselues , and to make merry with their friends , that in the middest of their mirth , they might haue their end in their eie : or were they affected as that auncient father was , that said , c whether he ate or dranke , or whatsoeuer he did , he thought he heard in his eare that dreadfull sound of the last trumpet , arise ye dead , and come to iudgement : it would keepe them waking amids their mirth , much better then the loudest musicke ; it would make them , as the apostle willeth them , d whether they bee eating or drinking , or whatsoeuer else they be about , to doe all so to gods glory , as those that once must bee , and presently may be , called to render an account of that they then doe . § . 51. to this purpose it is a good rule , vnderstood aright , that is commonly giuen , that e a man should so liue euery day , as if that day were his dying day : for that f so it may proue , for ought he knoweth . it is true indeede that an heathen man saith , g he liueth but euill , that knoweth not how to die well . and it is as true that , as one of the auncients saith , h he liueth not as a christian man should , that is not fit euery day to come to gods boord ; so i hee liueth otherwise then hee ought , that is not euery day prepared for death , that is not ready to goe to god euery day , if god should call for him that day ; as who knoweth but that hee may ? for k how many haue risen well in the morning , that neuer went to bed againe ? l how many haue gone well to bed , tha neuer saw day-light againe ? and m looke what hath befalne one man , may befall any man : n that may well fall out this day , that may fall out any day , and o that must needes come to passe one day . but yet that rule of liuing euery day as if that day were a mans dying day , must bee conceiued for the manner of our behauiour and cariage , not for the matter and substance of it . to make this more plaine . for the maine matter and substance of a mans imployment , that is , the workes , duties and offices to be performed of him , it is not true . for did a man know that this day should be his last day , or had hee some strong presumption that it were so to be ; it were not lawfull for him to follow , either his lawfull disports & delights , or the ordinary works of his speciall calling ; but rather leauing either of them , hee ought wholly to apply himselfe to the setting of his house in order , as p esay willed ezechias , and the making of all straight and euen betweene god and his owne soule , to praier and supplication , and such holy meditations , as the present occasion should require . but for the manner of a mans cariage in those duties that he is daily called vnto , or is conuersant about , it is true ; a man ought continually so to behaue himselfe in them , in being q as carefull to eschew all euill whatsoeuer , or to repent him without delay of whatsoeuer euill he hath beene ouertaken withall ; and r to doe whatsoeuer worke he doth as sincerely and as circumspectly , as he would doe , if he were to doe such duties vpon his death-bed or vpon his dying day , or as hee would doe them , if instantly vpon it hee were to answer , not before man , but before god , for the doing of them . § . 56. and surely a speciall meane it would be to keepe vs in compasse , if wee could but thinke with our selues , when we are about to behaue our selues in ought otherwise then we ought , and then our conscience telleth vs that we should , would i doe this , or doe thus , if this were to be my last worke ; were i to die vpon the doing of it , or were i presently to giue vp an account , and to make mine answer before god for it ? and s who knoweth but that that worke , whatsoeuer it be , may bee thy last worke ? who can tell but that thou maist bee taken away in the very act of it , as t some haue beene in the very act of iniquitie ? oh how sincerely , how circumspectly would wee in all things behaue our selues , did such thoughts possesse our soules ? § . 57. a seuenth helpe to this watchfulnesse is u to be oft sifting and examining our selues , viewing and surueying our hearts and our liues , taking account of our selues how we watch and how we walke , how the case standeth betweene vs and god , how wee goe backward or forward in the good waies of god , and how wee thriue or pare in the gifts and graces of his spirit . x if wee would iudge our selues , saith the apostle , we should not bee iudged . as y there is no surer way to preuent the iudgement of god , then by our iudging of our selues : so there is no better course to prepare vs for the iudgement of god , then by fore-iudging of our selues . z let a man therefore , saith the same apostle , examine himselfe , and so repaire to gods boord . as examination of our selues is a meane to fit vs for gods table , so is it a meane also to further vs in our account , which wee are to giue vp vnto god. wee should liue euery day , as wee would , if we were to goe that day to gods boord ; and we should so addresse our selues when we are to repaire to gods boord , as we would if we were then to goe vnto god : and the diligent discussing of our selues and our courses is a good meane to further vs in , to fit vs for either . § . 58. a stand in awe , saith the psalmist , and sin not : examine your owne hearts on your beds , and bee still . and of himselfe else-where , b i considered my waies , and turned my feet againe to thy testimonies . and , c sift or search your selues , saith one prophet , and search againe and againe , ( for so the words would there be read ) before the sentence be executed , and yee be carried away as chaffe ; before the fierce wrath of god come vpon you ▪ and the day of gods indignation ouertake you . and , d let vs search and fift our waies , and our courses , saith another , and returne vnto the lord. and , e proue your selues , saith the apostle , whether you be in the faith or no : that ye may know whether christ be in you or no ; whether you be sound and sincere , or but f counterfeit christians . and againe , g let each man trie his owne worke ; that he may haue whereof to reioyce in himselfe and not in others : ( h in that which hee knoweth by himselfe , not in that which others conceiue of him : ) for euery man must beare his owne burthen : and it is i the testimony of his owne heart concerning his estate , not the opinion or report that others haue giuen him or had of him , that must one day before god either k excuse or accuse him , either l acquite or condemne him . no better meanes therefore by the testimony of gods spirit to keepe vs in awe , to preuent gods wrath , to restraine vs from sinne , to bring vs backe into gods way when wee haue gone out of it , to stay vs from going out of it againe when we are once in it , to vphold vs in the state of grace , to afford vs sound comfort of our present estate , to preserue vs from the danger of selfe-deceit and of inward decay in good things ; then m the oft view and surueigh of our owne workes and our waies , and the diligent discussing of our daily courses and carriage . § . 59. we see how n carefull worldly men are in this kinde ; i meane , of keeping duly , and oft casting vp their accounts . and not without cause : they finde much benefit by it : they come thereby to vnderstand aright their owne strength and ability , which they might bee else mistaken in : and if in any matter of expence they haue gone beyond their compasse , or haue slipped vnawares into some course more chargeable then gainefull , they can soone come by this meane both o to discouer and to correct it betimes , ere it grow to a greater euill . and on the other side for want of due care in this kinde , men fall oft farre behinde hand before they bee aware of it ; so that they are quite sunke many times ere they perceiue themselues sinking , they are gone past recouery ere they discerne that they are going . and were we p as carefull for the state of our soules , as the children of this world are for their worldly estates ; we would be as carefull ( much q better cause we haue so to be ) of keeping and oft casting vp our accounts concerning the one , as they are their 's concerning the other : that which as it would much further our growth in grace , and by way of preuention preserue vs from decay and relapse ; so for want whereof many that haue made faire shewes haue fallen backward , and haue become spiritual banckrupts ere they haue perceiued that they were breaking . § . 60. as tradesmen therefore and those that haue much dealings in the world , are wont to haue their day-booke , to keepe particular account of each daies both receit and expence : so an exceeding great helpe would it be vnto vs in good courses , if we could bring our selues in a constant course to r take euery day at euen an account of our selues , how we haue spent that day , and what account we are able to giue of it vnto god. it is wisdome in worldly men so to doe , euen where they are not liable to account ; because their worldly well-being dependeth much thereupon . but it were much more wisdome s for that man so to doe , that were to giue vp a strict reckoning of all his affaires & of his cariage in each of them , and that at an houres warning : ●…hee should by meanes hereof haue his accounts ready by him vpon any occasion , hauing kept them thus diligently from day to day . it is a point then of double wisdome in vs t to be diligent in the daily practise and performance of this duty ; both for that our spirituall welfare dependeth much thereupon ; as also for that wee are liable to the most strict account that may bee , to bee giuen vp , not at an houres , but at lesse then an houres warning , if it shall be so called for ; which this course duly obserued would be a speciall meane to fit vs for . § . 61. this euen heathen men haue done . they haue taught it their schollers : they haue vsed it themselues . for so u pythagoras enioyned his disciples each of them to rehearse euery euening this verse to himselfe ; what good , or ill haue i done ( this day ) ? or what not done , that i should doe ? and x accordingly was it their vsuall manner at euen euer to runne ouer what they had said , or heard , or done the day past . and seneca , as y hee telleth vs of one sextius a stoicke , whose daily practise this was , to call himselfe at euen , to a reckoning , what euill hee had healed in himselfe that day , what vice he had withstood or subdued in himselfe , wherein he was oughts better , being that he had liued a day longer : so z he professeth of himselfe , that it was his vsuall guise , euery night after he was laid in bed and the light out , when all was quiet about him , to cite himselfe as it were to appeare before himselfe , to render an account of his courses , and so priuately with himselfe to recount and record his whole daies worke , all his words and his deeds , passing such censure vpon each of them as the condition or quality of either did require . and a a latine poet describing a wise and a good man , maketh this his daily practise , not to suffer his eyes to sleepe , till he haue runne ouer all his actions of the whole liue-long day past , and taken notice what was well done , and wherein hee had faulted and failed , to approue himselfe in the one , to reproue himselfe for the other . § . 62. thus haue heathen men done : and as hee sometime said , b shall they set so much by their glassie bugle , and not wee much more by our pretious pearle ? shall they be so carefull to vse these means for the furthering of themselues in matter of meere morality : and shall not christian men much more doe the like for the helping of themselues forward in the practise of true piety ? a shame it were for vs that they should take more paines and vse greater diligence about the nutshell , then wee should for the kernell ; that they should bee enamored more on the shadow , then we are with the substance ; they rauisht more with a dead picture then we with the person whose picture it is , and whose surpassing beauty and excellency the picture commeth farre short of ; that meere ciuility and humanity should preuaile more with them then true christianity and diuinity doth or can doe with vs. as we are to thinke therefore daily of that generall account ; so l let vs call each one himselfe daily to a particular reckoning . m we shall walke euery day the more warily being to passe such a censure ; wee shall sleepe and rest more freely , more quietly , more soundly , more sweetly , hauing past such a censure : wee shall bee sure , when wee haue ransacked our selues in this manner ouer night , to haue no knowne sinne vnrepented of lodge with vs till the next day . yea hee that hath thus acquit himselfe ere he lay him down to sleep , shall bee sure to watch euen while hee sleepeth ; and though hee were taken away sodainely in his sleepe , should be found spiritually awake . in a word , as the often rubbing of our eies is a good meane to keepe vs corporally waking : so the frequent ransacking of our hearts and liues will proue a soueraigne helpe to keepe vs spiritually watching . § . 63. an eighth helpe to further vs in this spirituall watch is to be iealous of our selues and of our owne infirmitie and weaknesse , that we may soone be ensnared and easily surprised , foiled at least , if we be not exceeding wary , before wee be aware . as the feare of god will make vs carefull to shun all sinne , and whatsoeuer is euill in it selfe : so this iealousie of our selues , and feare of our owne infirmitie , will make vs carefull to eschew all occasions of sinne , and whatsoeuer by meanes of our weaknesse may become matter of euill vnto vs. for as those that know themselues to be of a weake stomacke , ready to take checke at such meats as many other ordinarily are wont to digest well enough , are very chary of their diet , and carefull to eschew and forbeare not such meats only as are simply vnwholesome , but euen such also as they suspect or suppose to be hard of digestion , and will not in that regard so well accord with their weaknesse : so e the man that is suspitious of himselfe , and iealous of his owne corruption , will be carefull to walke warily , and diligently to auoid not those things alone that hee seeth and knoweth to be simply euill , and in that regard preiudiciall to all in generall , but euen those things also that , though indifferent , and in themselues otherwise not vnwarrantable , such as may be done by some sometime without hurt or offence , yet that in regard of the strength of his corruption , his naturall disposition , the weaknesse of grace in him , and his pronenesse to slip and bee ouertaken in them , may in that regard proue dangerous and preiudiciall to him in particular , howsoeuer f others wiser or stronger , or not so affected as he findeth and feeleth himselfe , might without danger deale with them . this religious iealousie had iob of his children , when they were feasting together , knowing how prone youth are to ouer-shoote themselues in mirth and disport : g peraduenture , saith he , my sonnes may haue sinned , and ( blessed , that is , as the hebrewes vse the word h by a kinde of fairenesse and finenesse of speech ) blasphemed god in their hearts . and the like godly i iealousie of our selues it is good for each of vs to haue , as to say with our selues , when we are moued or solicited to some ieopardous course , though wee cannot condemne it as simply euill ; peraduenture i may sinne , and bee ouertaken 〈◊〉 i be aware ; i may faile in it or fall by it , though other stronger then i may deale in it without danger . yea the like iealousie had iob of himselfe : he was no lesse suspitious of himselfe , then he was of his sonnes . k i was afraid , saith he , of all my workes ; knowing , that if i did wickedly , thou wouldest not acquite me . and this suspitiousnesse of himselfe no doubt was it that caused him to l make a couenant with his eies , not to seize on such obiects , as might proue occasion vnto him of any spirituall euill . § . 64. m watch and pray , saith our sauiour , that ye enter not into temptation : the spirit indeed is ready ; but the flesh is weake . as if he had said more at large ; considering your owne infirmity and feeblenesse , ye haue great neede to take heed and earnestly to desire , that yee may not so much as touch vpon any temptation : for such is the pronenesse of your corrupt nature to giue way to them , that if you doe but enter into any temptation , though the spirit purpose otherwise , yet the flesh faltring with you , it is an hundred to one that you come not out as you went in , but you receiue some foile or other . doe we not see how carefull they are that haue gunpowder in their houses , to looke that no fire or candle come neere where it is ? and in like manner n did wee consider that our corrupt heart is like tinder or gunpowder , apt in temptation to bee soone fired and inflamed , it would make vs the more carefull to keepe aloofe of , and fearefull to come nigh ought that might be a meane to tempt or to intice vs vnto euill . and on the other side , as those that set such materialls to drie before the fire , as are apt soone and sodainely to take fire , by the suddaine lighting but of a little sparke in them , though they be neuer so heedy , though they stand still by them and haue their eye euer on them , may chance to haue all on a light fire , ere they can helpe or preuent it : so falleth it out heere not seldome , that o while we venture too neere , and presume as p peter sometime did to stand bathing himselfe against the fire in the high-priests hall ; wee are suddainly caught , as he was , ere we thinke on it , we haue by some sudden iniection our affections so fired , that the very frame of our heart is all on a flame , ere we are aware of it , or are able now well either to preuent it , or easily to suppresse it . § . 65. againe , this iealousie of our owne weaknesse will make vs the more carefull , as to shun all occasions , whereby we may bee endangered ; so , because it is not in our power euer to auoid them , to vse diligently all good meanes , whereby wee may be supported and strengthened against them . to which purpose our sauiour ioyneth watching and praier together , as r there , so s elsewhere : as also t his apostles oft couple them the one with the other . u no man , saith one of the auncients , is enabled by god , that is not enfeebled first in himselfe . and no maruell ; for so long as wee finde our selues ( as wee suppose ) strong enough to stand alone on our owne legs of our selues , wee thinke scorne to vse crutches , or to be supported by others : so long as wee thinke our selues wise enough and able to wade well enough thorow with our affaires , x wee regard not to take aduice or to seeke helpe and aid from others : so here , so long as we misdoubt not our owne weaknesse , as we are ouer-forward to presume vpon our owne strength , so we are ouer-backward and carelesse of vsing those meanes whereby we might attaine true strength indeed . and on the other side , the more conscious men are to themselues of their owne wants , the more diligent are they wont to be in resorting to those by whom their wants may bee supplied : and the more suspitious wee are of our owne infirmity and weaknesse , the more carefull will we be daily and hourely to repaire vnto him , who alone is able to confirme and strengthen vs , yea who is able so y to enable vs notwithstanding our weaknesse , that z his power and might shall appeare in vs amids our feeblenesse , and a our very infirmity shall make much for his glory . and surely , b in this kinde , as one well saith , it is more behouefull for a man to be somewhat too fearefull and heedy , then to be a little too confident and foole-hardy : to take notice of his owne weaknesse , that hee may become strong , then while hee thinketh himselfe strong in his owne conceit , to proue weake . in regard whereof also the wiseman , as we said formerly , not vnworthily pronounceth him c happy , that continually standeth in feare : as d afraid , though he may seeme to stand fast and firme , lest through infirmitie he should chance to fall . § . 66. the want hereof hath beene the fault , and hath proued the fall of not a few . for , to passe by that fearefull downefall of our first parents hereby occasioned : what but this was the maine ground of peters miscariage ? but e this presumption , i meane , of his owne might , and neglect of those meanes whereby hee might haue beene enabled to stand , while f hee trusted to his owne strength ? a threefold offence some haue obserued in his behauiour in that businesse ; that g he opposed himselfe to our sauiour forewarning him of his fall , he preferred himselfe indiscreetly before the rest of his fellow-disciples , and he tooke the matter wholly vpon himselfe , as that which hee knew himselfe able well enough to goe through with . h thou wilt deny me , peter , saith our sauiour , nay , but i will not ; saith peter . though all should deny thee , yet will not i deny thee : i will neuer deny thee , though i die for it . and no doubt of it but that i peter then both meant as hee spake , and spake what hee thought ; hee misdoubted not himselfe , nor his owne inability , but hee would and should doe as then hee said . but k the physitian felt peters pulse , and discerned that in his patient , which the patient did not , nor could then see in himselfe . and surely , as it befell peter , so falleth it out with many other . they are like sicke men , l that when they haue had a good day or two after some fits of a feuer , thinke they are now perfectly well recouered againe , and so presuming contrary to the physitians aduice to venture abroad into the aire , or to cast off their sicke kerchiefe , or to misdiet themselues , either they catch cold or take surfet , and so fall backe by relapse into their former disease , handling them then more fiercely by far , and endangering them much more then before . and so is it here with a many : they thinke themselues strong enough to encounter with satan , especially if they haue stood out and come off well ( as they thinke ) in a temptation or twaine , and so m grow carelesse either of eschewing the occasions of euill , or of vsing meanes whereby they may be enabled to withstand them when they are offered : which when they so doe , it is iust oft with god to leaue them to their owne strength , as the nurse doth the childe that will not endure to bee lead , and so to suffer them to fall , as soone then they will , sometime to their eternall ruine , that they may deseruedly perish through their owne folly and foole-hardinesse ; sometime to their present paine , but their future amendment , that hauing had experience of their owne feeblenesse and inability to stand of themselues , they may in time to come be more wary , more distrustfull of their owne strength , and more carefull to resort from time to time vnto him , from whom onely true strength is to be had . and for this end no doubt hath the holy ghost left vpon record the foule slips and fals of many of gods worthy saints and seruants , not that any should thereby bee incouraged or emboldned vnto sin ; but n that the ruine of such great ones might make weaker ones more wary ; that where we haue seene them slip for want of watchfulnesse , there might we be more watchfull : that when we see others foiled farre stronger then our selues , it might make vs the more to distrust our owne strength : which the more we distrust , the lesse shall we presume on it , and the more carefull shall wee be to vse all good meanes , whereby true strength may be atchieued of vs and increased in vs. § . 67. a ninth helpe to further vs in this spirituall watch is a sincere hatred of euill , that we labour not onely to condemne sinne in iudgement , but euen to hate and detest it in heart . o the feare of god , saith salomon , is to hate euill : not to forbeare it onely , but , as the apostle speaketh , p to abhorre it . the seruile feare may make a man breake off the practise of sinne outwardly in his life , ( wicked men , had they but it , durst not goe on in their wicked courses as they doe ) but the filiall feare will doe more then that , it will make a man hate and detest it also inwardly in his heart : for this feare it is a louing feare , q a feare ioyned with loue , yea proceeding from the loue of him whom we feare . and r ye that loue the lord , saith the psalmist , hate that that is euill . s doest thou loue god , saith augustine ; thou must hate then what hee hateth : yea if thou louest him indeed , thou canst not but hate what he hateth . neither indeed can we t closely cleaue to that that is good , till wee haue brought our hearts to detest and abhorre that that is euill . which thing if it were once throughly wrought in vs , there should not neede much rhetoricke to perswade vs to watch both against sinne and against all occasions of it : wee would of our selues bee carefull enough to shun and auoid that , which our hearts abhorred , and could not brooke or abide . for as the meat that a man loatheth , he cannot endure so much as the sent or sauour of it , nay nor , it may be , the sight of it : so would it be with vs in regard of sinne , had we the like inward dislike and loathing of sinne in our soules . and u one maine cause of relapse into sinne , and of want of due watchfulnesse against it , in those that for some time haue surceased the practise of it , is because they neuer hated it in heart , though they could not but in iudgement condemne it , being euidently conuinced in conscience of the euilnesse of it : x their heart looked still after it ( though their hand for feare or other respect were for a while with-drawne and with-held from it ) ready therefore when such respects as before staied and restrained it were at any time remoued , to giue friendly entertainment vnto it againe . § . 68. would wee therefore keepe a constant watch against sinne ? oh let vs labour then to haue wrought in vs a true hatred of sinne ; of such sinnes especially , as we haue beene most addicted vnto , or haue most delighted in before . the more formerly wee haue loued them , the more now let vs loath them : the more we haue for the time past delighted in them , the more for the time to come let vs euen detest and abhorre them . y as the meat that we haue sometime sursetted of , wee not only know now to bee euill for vs , but euen our stomacke riseth and goeth against it : so those sinnes that we haue formerly glutted our soules with , let vs not onely condemne now as the bane of our soules , but endeuour euen so to be affected towards them , that our very hearts may rise against them vpon the memory and remembrance of them . let it be with vs in regard of them , as it was with ammon in his affection to tamar . z hee loued her earnestly at first , though with an incestuous loue , or lust rather : but after that he had abused her and defiled himselfe with her , a his loue was in a strange manner so turned into hatred , that the loue wherewith before he loued her , was not so great , but the hatred wherewith he then hated her , was farre greater . so for those sinnes that wee haue formerly defiled our soules with , wee should labour to haue our loue in like manner turned into hatred ; and b striue to bring our hearts to it , to abhorre them now as much , yea ( if it were possible , as there is good ground for it and iust cause of it ) much more , then euer wee loued them , or delighted in them before . this could wee doe with ammon ; wee would doe further as he did . c he thrust tamar instantly out at doores , when his affection was thus altered ; hee could no longer endure so much as the sight of her : and not that onely , but he caused the doore to be bolted fast after her , that shee might not haue any free or further accesse in vnto him againe . so were our hearts and affections estranged from such sinnes , as they had beene linked and fastened vnto before , wee would not only bee carefull without further delay to dispossesse our soules of them , but wee would bee constantly watchfull to keepe the doore of our heart surely bolted against them , that they might neuer be able to gaine entrance againe with vs. § . 69. the tenth and last helpe , that wee will propound for the present , to further vs in this spirituall watch , is the diligent and constant practise and performance of good duties and offices . which helpe diuideth it selfe into two branches ; the one opposing to idlenesse , and the other to worldlinesse . the former is the constant following of the workes of our particular callings . d let him that stole , saith the apostle , steale no more ; but let him labour rather and worke with his hands some good thing or other , that hee may haue to giue to him that needeth . let him that stole steale no more : that is well ; but that is not enough . let him steale no more , but labour rather : because else though hee leaue stealing a while , c if he liue idle , he will come to suffer want soone , ( for * slouth wasteth as well as excesse and riot : ) and so bee falling anon to his former trade againe : not to adde , that f hee that liueth so , euen in that he so liueth , liuing like a drone on the labours of others , is little better then a theefe . g slouth , saith salomon , causeth sleepe . and sure as we see it to be with drowsie persons , that if they sit still and doe nothing , they will soone fall asleepe : so is it here ; h if wee giue our selues ouer to idlenesse , we shall soone come to be ouertaken againe with this deadly sleepe of sinne . i fulnesse and idlenesse are noted to haue beene two maine causes of those filthy sinnes of sodome . it is a common by-word with vs , that of idlenesse commeth no goodnesse : and k by doing nothing , saith the heathen man , men learne to doe euill things . l it is easie slipping out of an idle life into an euill and a wicked life : yea an idle life , it is of it selfe euill . for man was made for action , not for idlenesse . and howsoeuer , saith one well , we count him m a good man that doth no euill , he is indeed rather n an euill man that doth no good . o sleepe and death are said to bee brethren or cosen-germanes : or the one at least to be p an image and a resemblance of the other . and as q those therefore that are deceased are said to bee fallen asleepe : so r they that lie asleepe may well be said to be in some kinde or degree of decease . now what difference is there s betweene him that lieth fast asleepe , and him that is idle though awake ? saue that the one is restrained from action by the course of nature , whereas the other voluntarily restraineth himselfe : and that is no sinne therefore in the one , that is no small sinne in the other . slouthfulnesse therefore not onely causing sleepe , but being it selfe of it selfe t a kinde of spirituall sleepe , it is consequently also u a kinde euen of spirituall death : and the idle and slouthfull may bee well said to bee not onely spiritually asleepe , euen when they are awake , but to bee spiritually x dead also , euen while they liue : their very waking , while they so wake , being no better then sleepe , and their very life , while they so liue , no better then death : yea worse then naturall sleepe , ( because against nature ) for a man to sleepe waking ; worse then corporall death , for a man to be as dead ere he die , y to be his owne bearer , to winde himselfe quicke , and to z bury himselfe yet breathing . § . 70. idlenesse therefore , it is both euill of it selfe ; and it exposeth men to further euils . a satan where he findeth b the house vacant , that he had before quit , hee doth easily make a reentry againe . he doth as c the crab , that desirous to prey on the oister , but finding the fish enclosed and her selfe excluded with two such shels as all her power is not able to pierce , watcheth the time when she lieth bathing her selfe in the sunne and gaping to take in some pleasant refreshing , while the windes are calme , and the waters still ; then shee slily and suddenly casteth in some sandy grit that keepeth her two shels from closing againe , and by that meanes commeth she to get in her cleyes , one after another , and so to prey vpon the fish . in like manner doth satan , where he desireth to seize vpon the soule , but seeth some likelihood of resistance ; he watcheth mens idle times , and when he findeth the heart vacant & the minde free from present imployment , then is heé busie to iniect first idle and sandy thoughts , by which he maketh way for worse matters , and after wicked and noisome motions , by which he commeth many times to take full seisen of the soule , and to worke its vtter ruine . in regard whereof it is no vnnecessary counsell that one of the auncients giueth , that d we be alwaies about some good businesse or other , that the tempter whensoeuer hee come , finde vs not vnoccupied . § . 71. yea for this cause is it that god hath ordained that euery man should haue some certaine course of life wherein to bee ordinarily imployed . e let euery man , saith the apostle , in that calling wherein he was called , therein f with god ( or , in gods name , as we vse to say ) abide . there is a twofold calling by the apostle there mentioned ; g the calling wherein a man was called , and the calling whereunto a man was called , when he was conuerted and became a christian at first : there is the generall calling of a christian , that whereunto hee was called ; & there is the particular calling or special course of life wherein a man liued , before ( as it may fall out ) he was called thereunto . a man must not imagine therefore , when hee is called to bee a christian , that he must presently cast off all worldly imployments , giue ouer the workes of his former vocation , & apply himselfe wholly ( as some h heretikes sometime supposed , misled by i some places of scripture misexpounded ) to praier and contemplation , and meere matter of deuotion : but he must retaine the one calling still as well as the other , follow the one still as well as the other , make conscience as wel of executing the duties of the one as of frequenting the exercises of the other : & not thinke that vnder colour of following of sermons & frequenting of godly exercises , he may lawfully neglect those necessary duties that by virtue of his speciall calling he standeth in conscience bound vnto . in a word , each christian man that is able , must , as the apostle willeth , k earne , and eat his owne bread , l worke with his owne hands , and follow his owne affaires , that is , such businesse as to his particular place and speciall calling appertaineth : else he is m branded by the same apostle for n an inordinate walker , that is , a disorderly liuer ; o a denier of the faith , not in word , but p in deed ; and one little better , if not q worse then some heathen and infidels , that haue euen by natures dim light r condemned idlenesse in any . § . 72. but here is great caution to be vsed , and due regard to be had , s lest while we shun a rocke , we fall into a whirle-poole : lest while we seeke to eschew idlenesse on the one hand , wee be swallowed vp with worldlinesse on the other : lest while wee labour to keepe our left eye waking by the diligent following of our worldly affaires , wee suffer our right eye to close and fall fast asleepe by neglect of religious exercises either publike or priuate . t the angell that talked with me , came againe , saith the prophet , and awaked me as one that is raised out of his sleepe . it fared with the prophet when hee was attending on gods angell , as with a drowsie person , who though he be awaked & set to worke , yet he is ready to sleepe at it , and to be euer and anon slumbring , if he be not now and then iogged and stirred vp : and in like manner it is with our drowsie spirits , and will be continually , u if they be not frequently rowsed and raised vp by the constant vse of religious exercises . in regard whereof paul willeth timothy , x to quicken by stirring vp the grace of god that is in him , y as men doe embers that lie raked vp in the ashes . § . 73. now this is done by meanes either publike or priuate . first by frequenting the publike ministery of the word at due times . a quench not the spirit , saith the apostle : despise not prophesie : as if the neglect , or contempt ( and it is the contempt of it that is the maine ground of neglect ) of the one were a principall meane of extinguishing and quite quenching the other . and vndoubtedly so is it . for either fire or light is put out , not by pouring on of water onely or some contrary matter ; but besides that , either by withdrawing from it and denying that vnto it that should feede it ; ( for b if the fewell faile , the fire will of it selfe out : ) or by neglecting to blow it , and to stirre it vp by times ; as wee oft see it fall out that it goeth out of it selfe also , where yet there is wood and coale enough to haue longer continued , had some such industry beene vsed . and euen so is spirituall grace oft impaired and decaieth , not by the practise of sinne and wickednesse only , as by water poured on it ; but by neglect of the word , the meanes that should foster and feed it , and that by raising and rowsing vp our dull and dead spirits should c put spirituall life and alacritie , as it were , vnto vs. and no maruell then , if , as salomon saith , d where vision faileth , there the people perish : if the grace of god goe out , where these meanes are neglected ; if they fall fast againe into this deepe and deadly sleepe , though they were sometime awaked out of it , that are not carefull to keepe within the sound of gods e trumpet , and to frequent the house of god where it may be heard , that , as at first f it did awake them , so should keepe them still awake . § . 74. neither are those free therefore from danger of discontinuing this their watchfulnesse , that out of a vaine presumption of their owne spirituall parts , can content themselues with their owne priuate deuotions ; supposing that they may as well , & as effectually sanctifie a sabbath by reading and meditating and praying apart by themselues , as by being present at , and adioyning themselues to the publike assemblies of gods saints . it is a spice of intolerable pride and presumption for any to be so conceited of themselues . dauid was of a farre other minde , and therefore led by another spirit , then they are that so imagine . he was g a man after gods owne heart ; and a man of excellent parts . the word of god not onely h dwelt plentifully in him ; but i flowed abundantly from him : he was able not to k admonish himselfe alone , but l to instruct , direct , and edifie others : hee could not onely sing psalmes , but m pen hymnes , both of praise and of praier : many holy and heauenly meditations had he in the time of his exilement , as may appeare by n those diuine ditties during it composed of him . and yet could not he content himselfe with these his priuate deuotions . but , as o it was the very ioy of his heart , when hee was at home , to repaire to the temple , to the publike assemblies there held : so nothing made his banishment , and his abode in forraine parts , more bitter vnto him , then this , that by meanes thereof hee was restrained of repairing vnto them , and of ioyning with gods people in such holy duties as were there daily performed . read diuers of the psalmes framed by him during that time ; and consider well , p how bitterly hee bewaileth his restraint in this kinde ; how instantly hee sueth to god for freedome of resort ; how hee blesseth those that had liberty of repaire or place of abode there , euen the very birds themselues that had accesse but to build thereabout : and you will soone see a strange difference betweene that worthy man of god and these , that so highly ouer-prize their owne priuate deuotions , as thus to vnder-value the publike assemblies of gods saints , and the ministery of his word . § . 75. and yet neither also is this sufficient indeed , that we frequent the publike meanes : priuate helpes must be added and adioyned thereunto , of meditation , of conference , of supplication , of examination , of confession , and the like : that though much or most of the weeke be taken vp with our worldly affaires ; yet wee reserue some time amids them constantly euery day for some spirituall imployment . for as it is with our clockes and our watches , that vnlesse they bee wound vp at certaine times , they will slacken their motion , yea by meanes of the heauy weights and plummets of lead that hang on them , they will at length come downe to the ground , and so stand stone still : so is it with our soules ; wee haue our earthy affections and our worldly thoughts , as heauy weights , hanging so at the heeles of them , that vnlesse they be at some certaine times wound vp , as it were , by the vse of some holy exercises , they will grow slacke and sluggish in their mounting vp to heauen-ward , yea at length , it may be , come to an vtter cessation of all endeuour in that kinde . for this cause dauid , as q he maketh this one property of a blessed man , that hee maketh gods law his daily , yea and his nightly meditation : so he professeth of himselfe , that it was r one of his daily exercises to meditate on gods word ; and s it was his nightly imploiment to be singing of gods praises . he had certaine set times euery day for meditation and inuocation , t at morning , at noone-tide , and at euen : and besides those ordinary set times , he tooke occasion oft extraordinarily , as opportunity was offered , euen u seuen times a day , that is , many times , to be lauding of the lord , either for his iudgements , or for his mercies . and the like should we doe euery one of vs , if we desire to keepe this spirituall watch fresh in our soules , and x would not haue them wholly dulled with or drowned in the world : wee should set some time apart euery day from our worldly affaires , to be spent in reading , in meditation , in conference ( with god , at least ) in prayer and inuocation of his name , in search of our soules , in acknowledgement of our sinnes , &c. and so intermingle the one with the other , that by ouer-eager attending the one we doe not wholly neglect the other . it is that that would fit vs for the publike ministerie , and make it the more effectuall with vs : as on the other side y it is well obserued , that the want of such priuate imployments maketh the publike ministerie altogether vnprofitable with many ; z who heare much , and are at many sermons , but gaine little by any , because they are not carefull heereby , either to prepare their hearts before-hand , to receiue the seede of the word as into ground fitted for it , or to water and cherish what they haue taken in on the sabbath , by a constant course of religious offices in the weeke following . § . 76. nor let any man alledge heere in way of excuse for himselfe , that for the workes of his calling , they are so many , so manifold , hee cannot possibly finde any spare time to spend thus in religious imployments . for ( to omit what might be said further in way of answer hereunto ) did they esteeme so highly of holy things as the worth of them well deserueth , they would finde time for them as well as they doe ordinarily for matters of farre lesse weight then it . yea ( that which is a foule shame to consider ) those that will pretend such straites of time to shift off such imployments , can finde many of them time enough ( if not more then enough ) to follow their vaine and idle disports . and canst thou finde euery day almost spare time enough at large for the one ? and canst thou no day almost finde the least spare time at all for the other ? vndoubtedly that day maist thou well esteeme but euill imployed , whereof thou spendest more part in thy vaine delights , then in the aduancement of thy spirituall good . to conclude , if wee will watch aright and as wee ought ; as the workes of our speciall callings must not be neglected , so our spirituall good , and those meanes either publike or priuate that tend directly to the nourishing and improuing of it , are to bee principally regarded : and therefore so are we to ply and follow the one , that yet euen amids them we take time for , and * exclude not wholly all minding and meditation of the other ; yea so warily in their due season to attend either , that neither wee bee surprised with slouth and idlenesse on the one side , nor yet with worldlinesse on the other . and thus haue we seene both what it is to watch , why we are so to watch ; the manner how we must watch ; and the meanes whereby we may be enabled so to watch in some measure . § . 77. now here , ere we end , would a question be answered . for may some say ; but is it possible for any man liuing by this manner of watching to keepe euer waking ; by thus watching against sinne , to keepe himselfe wholly free from sinne ? to passe by here that conceit of some schoolemen , that a man cannot keepe himselfe free from all sinne in generall ; but that he may from any one sinne whatsoeuer in particular ; that hee may , though not from all , yet from this or that sinne . which they expresse by a similitude a of a man enclosed in a barrell full of holes let downe vnder water , that may with his finger or some other helpe stop any one hole and keepe the water out at it , which yet hee cannot auoide but that it will come in the whilest at the rest , any of which yet also he may stop if he will. but to passe by this , which i take to bee not all out so sound ; for answer hereunto some distinction must be made . sinnes therefore are of two sorts , either voluntary , or inuoluntary ; either with the will , or without it . some sinnes are inuoluntary , or without the will , such as be absolutely either beside or against it ; as are all sinnes , b of pure ignorance , and of meere infirmitie . sinnes of pure or bare ignorance i call those in which ignorance is simple or single , not affected , and c not a companion onely but a cause . it is not with men in them , as it is with those that affect ignorance , and please themselues in it ; and d that without checke of conscience they may more freely offend , are content so to continue : but they desire to bee informed aright , and vse the best meanes they can so to informe themselues ; but yet are mistaken , and so doe that out of ignorance , e which for a world they would neuer haue done , had they knowne it to be euill . sinnes of meere infirmity or frailty i call those , f that a man knoweth to be euill , and yet is not able by any meanes to auoide , though he doe what he can , euen as much as hee would or could if his life lay vpon it . thus in hearing the word , a man , it may be , cannot listen so attentiuely for any long time together , but that many by-thoughts will come buzzing and fluttring about him , as g the fowles did about abraham when he was offering of his sacrifice , and will oft , h pressing in vpon him in spight of his heart , disturbe him and hinder him in that holy exercise : yea sometime the more a man striueth and bendeth himselfe to banish and beat them away , the more hee commeth to be pestred and encombred by them , and his attention to bee tainted and infected withall . thus in prayer oft i a man cannot shake off that deadnesse or dulnesse and drowsinesse of spirit , that possesseth his soule , and depriueth him of that alacrity and feruency that ought then to be in him . thus a man railed vpon and reuiled , though hee can keepe his tongue from breaking out into euill language , and can stay his hand from striking in way of reuenge ; yet hee cannot for his heart bloud , it may be , doe hee what hee can , k keepe downe his heart from rising , and l rebelling against the law of his minde , or from swelling and boiling with some wrathfull passion and inordinate motion within him . thus m in distresse or danger euen a godly man many times cannot rest and rely vpon god with that firmenesse and confidence of faith , and with that quietnesse and tranquillity of minde , that hee ought , and not onely desireth with all his heart , but with all his might and best ability endeuoureth to doe . § . 78. now sinnes of this kinde cannot bee auoided , be a man neuer so carefull , neuer so wary and watchfull : ( a man cannot watch there , where hee suspecteth no euill ; nor can his watching auaile him beyond his ability : ) which n god therefore in mercy vouchsafeth his children a daily pardon of course for , and is content graciously to passe by and put vp in them ; though o in rigor of iustice he might deseruedly call them to a strict account for them . and yet by the constant vse of this religious watch hauing our iudgements better cleered , and our hearts confirmed and strengthened , we may come in time to be lesse subiect to the former sort of them , and lesse exposed also to the latter . other sinnes besides those are all more or lesse voluntary , and are committed in part at least with the will of the committer : such are sins p of negligence and ouersight , escaping vs through carelesnesse ; q of mixt infirmitie , proceeding from temptations of much terror ; of r presumption , s pride , and t wantonnesse , occasioned by delightfull obiects , and the like . yea such are the most , if not all , outward grosse sinnes ioyned with knowledge , which euen a naturall man therefore might forbeare if he would ; and which it were an vniust thing for humane lawes to forbid and to punish offendors for , were it not in mans naturall power to forbeare . and these voluntary sinnes are those that wee are principally to keepe watch against : which if we shall diligently and constantly apply our selues vnto , there will a twofold benefit redound thereby vnto vs. § . 79. first , u wee shall auoid many , euen a multitude of sinnes , which for want of this watchfulnesse we may be , and are ordinarily ouertaken withall . * nor should the enemie so oft as he doth preuaile against vs , and foile vs , if he found vs standing on our guard and keeping duly this watch . to exemplifie this by an instance or two : compare we first dauid and ioseph together , tempted both in the same kinde , though not with the like fiercenesse of assault : but the one foiled , where the temptation was weaker ; the other vnvanquished , where the temptation was stronger . dauid a man x well in yeeres , and y a maried man too , hauing the remedie already by gods ordinance prouided to releeue mans infirmitie in case of incontinency ; yea enioying it z not sparingly , but somewhat a more freely then was fit , hauing not one wife alone , but b a many , beside c concubines not a few ; this dauid thus furnished , d by chance espieth , not some single woman , but another mans wife , washing her selfe : he is not sought vnto by her , but he is to make suit vnto her , vncertaine of successe ; and to vse messengers to her , that must therefore to his shame and reproach , and his dishonourable engagement to them , be priuy to his dishonest desires and his adulterous designes . on the other side e ioseph , a young man , f in the heat of his youth , in the prime and flower of his yeares ; ioseph a single man , not enioying yet the benefit of g mariage , that might helpe to support him in temptations of this kinde ; being not to sue to any other , but sued earnestly to by another , by a superiour , by his mistresse , by such an one as had no small command of him otherwise ; opportunity offered for the doing of the act desired with all priuacy and secrecie ; no feare of danger to hinder , where none were neere to take notice of it ; great hope of future benefit , to entice and encourage , by liberty , or further aduancement likely enough by her meanes to bee procured . now h in this great inequality of motiues and inducements on either side , what is the reason , why ioseph standeth , when dauid falleth ; that hee holdeth out worthily , who is the more strongly assailed , when the other is so fouly and fearefully foiled , who is farre more weakely assaulted , or rather , is not so much assaulted , as is ready to exalt the honest of another : but that the one stood vpon his watch , when the other did not ? it was i no sinne for dauid by chance to espie a naked woman , his neighbours wife , washing her selfe ; neither was it a thing in his power ( how should hee forecast it ? ) to auoid : but the obiect being thus casually offered vnto him , dauid , that ought ( as hee praied sometime ) to haue k turned his eyes away from it , l wilfully fixed them so long there , where they had occasionally seised , that his heart came to be tainted with filthy concupiscence , and his affections all inflamed with lustfull desires ; and so grew hee restlesse within himselfe , till he had brought that about , that m depriued him of true rest indeed . on the other side ioseph after motion had once in that kinde beene made to him by his mistresse , was n both carefull to shun all occasions of that sinfull act whereunto hee was tempted ; ( hee would not indure to be so much as in company alone with her : ) and againe o as constant in withstanding the temptation when it was offered , and p the occasion could not bee shunned : for though shee pressed him to it day after day , he would not hearken vnto her : yea he chose rather to hazard losse of liberty and life then to yeeld vnto her impious and adulterous desire . in a word , the one watched , and so did not the other ; and therefore the one was not vanquished so , as was the other . and by watching with the one may others escape , and might that other haue escaped that , which for want of this watch hee was vanquished in . § . 80. againe , as machetes the macedonian appealed sometime from philip , to philip , q from philip sleeping , to philip waking : so compare wee now ioseph and ioseph together , ioseph watching with the same ioseph somewhat neglecting this watch . ioseph himselfe that stood thus stedfast in a stronger temptation , yet slipped after swearing r by pharaoes life in a feebler but the euill was not so euident , so open-faced in the one as in the other : and therefore s being not so carefully watched against or regarded , by being oft heard grew familiar , and gained admittance with him , who might otherwise in all likelihood haue kept himselfe free from it , with much lesse difficulty and danger then he did from the former . this watch therefore duly and diligently kept , would keepe vs from many sins that we are daily ouer-taken with . and t the greatest part of outward sinfull acts , that the godly fall into , may be iustly ascribed to the want of it as the maine cause of the most of them , u which by this course therefore were it constantly obserued of them , might be preuented and auoided . § . 81. againe , euen in those slips and faults either of mixt infirmitie and ouer-sight , yea or of presumption it selfe too , ( for to sinne in contempt of god x with an high hand , i doubt much , whether gods children euer doe , ) that euen godly men themselues are oft-times ouertaken withall , yet there is great difference betweene the watchfull and the watchlesse christian ; betweene the party that ordinarily keepeth this watch , though not so carefully and constantly all out as he ought , and such as keepe no such watch at all : and that in three things , y before sinne , in sinne , and after sinne . first , before sinne : for the one , a his maine desire and purpose , his generall resolution and endeuour is not to sinne at all , howsoeuer b of infirmitie , or c through ouer-sight , or d through violence of temptation , or e strength of corruption , he slip and slide into , or be pusht vpon , or enticed vnto and ensnared in sinne oft ere hee bee aware : whereas the other standeth indifferently affected to sinne or to forbeare sinne , as occasion shall be ministred and offered of either ; or rather inclining , as his corrupt heart naturally carieth him , to the ready imbracing of any euill that opportunity is offered of , and that standeth with his owne naturall desire . so that the one is like vnto a watchman that being appointed to watch , so soone as hee commeth to the place where hee should watch , f laieth himselfe downe to sleepe , or sitteth rechlesly , not regarding whether hee sleepe or keepe awake . whereas the other is like one that being set to watch , g striueth to keepe himselfe waking , and desireth so to doe , but yet through the drowsinesse of his disposition and long continuance without rest , chanceth sometime to slumber , though he purposed it not . or the one is like a man that goeth to church to trie if he can catch a nap there , and so soone therefore as he is in his seat setteth him to sleepe , which the sooner he falleth into , the sooner hath hee his desire : the other is like h eutichus , that came not , in all likelihood , to pauls sermon with a purpose to sleepe at it : ( if he had purposed it , he would neuer haue made choice of the place hee did to sit in , where he should no sooner slumber but he should be in danger of downefall and of as much as his life was worth : ) but yet through pauls long preaching , and his owne long waking , hee was a●… length ouercome with sleepe , though hee little thought or meant , it may bee , when hee came in , that hee so should . like the former is that man that keepeth not watch at all , like the latter hee that keepeth ordinarily some watch ouer his soule . the one i sleepe findeth ; whereas the other seeketh sleepe . § . 82. againe , in the very act of sinne there is no small d●…ference betweene these twaine . for the one k sleepeth wholly , as he saith : he sleepeth a deepe and a dead sleepe : hee is caried with full swinge of heart and will vnto sinne . l the other sleepeth but vnquietly , like the watchman that against his will in part falling asleepe , hath but an vnquiet sleepe of it , and euen watcheth in some sort in his sleepe , he is dreaming of the danger that he is or may be in , and of the enemies approach , whom he is set to watch against . it is that which wee may obserue in the churches sleepe in the canticles ; m i sleepe , saith she , but mine heart is awake . we vse to say of children , that their heart is asleepe euen when their eies are awake : contrariwise it is said of the children of god , that their eies oft are asleepe when their heart is awake : so that though they be outwardly borne-downe and caried away with the stiffe winde , or the strong streame of some violent and vntoward temptation , yet their heart inwardly is not wholly surprised with it , they sinne not with a full and an absolute consent of will in it ; there is some secret mislike still of themselues in that they doe , and some inward strife and reluctation ( though not at all times alike sensible ) more or lesse against it , euen in the very act vsually of committing it . in a word , n the one willingly falleth fast asleepe ; the other vnwillingly in some sort , slumbreth rather then sleepeth . § . 83. lastly , after sinne committed ; the one as he wilfully laid himselfe downe to sleepe , and fell presently fast asleepe , so o hee lieth sleeping and snoring , securely snorting in sinne , without touch or remorse vsually , till by some extraordinary accident of outward affliction , danger , distresse , or the like , as by his generalls alarum or the enemies assault , hee be waked againe and roused vp out of his sleepe . whereas the other , as he fell asleepe beside his purpose , and was neuer indeed thorowly or soundly asleepe , but in a slumber rather then any deepe or dead sleepe ; so he is easily awaked , as those are that are but slightly asleepe , yea q his own very vnquietnesse , if nothing else , ere long awaketh him againe , like one in a fearefull dreame , whose very feare many times is a meanes to awake him , and to free him from his feare . dauids heart smote him , saith the holy ghost , as r after his cutting of the skirt of king sauls coat ; so presently s vpon his attempt of taking the number of his people : and immediatly thereupon , as one start out of his sleepe , hee beginneth to rub vp his eies and to looke about him ; and in most hum●…le and submisse manner betaketh he himselfe vnto god , confessing his fault , crauing forgiuenesse of it , and neuer resting till by renuing of his repentance he had recouered himselfe , and returned againe to his former watch . the one sleepeth soundly till he be raised out of his sleepe againe ; the other awaketh againe eft-soones euen of himselfe . and thus much briefly of the benefit that wee may reape by this watch , and how farre forth wee may be helpe of it keepe our selues free from sinne § . 84. now to draw to an end , and t to trusse or tucke vp as it were in few words , after our sauiours owne example here , the summe of all that hitherto hath beene handled : considering the drowsinesse of our owne naturall disposition , and how easily in that regard wee may againe fall asleepe ; and the diligence of our aduersary watching continually against vs , by whom wee may soone be surprised if at any time we doe sleepe ; as also the necessity of perseuerance , that if we hold not out in our watch to the end , it is all in vaine and to no end ; and the danger of relapse , if wee fall backe into this spirituall lethargie , likely to be in worse case and more irrecouerable then wee were at the first : let it not suffice vs , that we haue beene awaked out of our sinfull and secure courses , but let vs bee carefull by all good meanes to keepe our selues so waking and watching ; by due examination of our seuerall actions ere we enter vpon them ; diligent obseruation of our speciall corruptions that we may contend and striue against them ; carefull auoidance of the occasions of euill , that they be not offered ; and constant resistance of temptations vnto euill , when we are therewith assaulted : and that we may the better so watch and hold out in this our watch ; let vs labour to keepe an holy moderation and sobriety in the vse of all gods good creatures ; hold fellowship with the godly that may haue an eye to vs ; shun the society of wicked ones that may taint and infect vs ; striue to preserue the feare of god fresh in our soules ; endeuour to perswade our hearts of gods presence euer with vs ; thinke oft on our end , and our account to come after it ; be oft casting vp reckonings betweene god and our soules ; haue a iealousie of our owne infirmitie and procliuity vnto euill ; labour to haue a sincere hatred of sinne wrought in our hearts ; and lastly be diligent in the duties of our particular vocations , and constant in frequenting of religious exercises as well publike as priuate . thus watching we shall preuent and escape many euills , that for want of this watchfulnesse , to our woe afterward , we might otherwise be ouertaken withall ; we shall haue s a pardon of course daily signed vs vpon generall suit , t for those that either through ignorance or meere frailty escape vs : wee shall neuer sleepe wholly , nor rest obstinately in sinne , howsoeuer wee may chance sometime to be ouertaken therewith , but shall recouer our selues eft soone againe by renewed repentance : & we shall be continually u prepared for christs second comming , so that , x whether we sleepe or wake , y liue or die , his we shall be both in life and in death , and with z the wise virgins , whensoeuer he commeth , being found spiritually waking , shall be ready to enter in with him into the bride-chamber of immortality , * there to abide with him in eternall felicitie . finis . notes, typically marginal, from the original text notes for div a01550-e120 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . philip. 1. 23. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . menand . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . euseb. in vita constant . c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ibid. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . eurip. herad . et idem helen . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; &c. plut. de aud : poet . ita●…e tandem maiores famā tradide●…unt tibi tui , vt virtute eorū anteparta per flagitiū perderes ? pla●…t . trinum . t●…errimis ignauiae aut nequitiae sordibus imbuta , portenta nobilia . val. max. lib. 3. c. 5. qui acceptam à maio●…ibus lucem in tenebras conue●…tant . ibid ▪ c. 4. dos est magna parentum virtus . hor. carm . lib. 3. ode 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . eurip . hippoly . f ego primus illustraui d●…mū meam ; tu dedecorasti tu●…m ▪ cicero post iphicratem . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , socrates . g malo pater tibi sit thersites , dummodò tu sis aeacidae similis ; quam te thersitae simil●…m producat achilles . iuvenal . satyr . 8. h 1 cor. 7. 14. i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . euripid. meleagr . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; sophocl . antigon . * mr t. baily sometime fellow of maudlins in oxford . notes for div a01550-e760 a aduentus du●… : alter in humilitate , alter in sublimitate . tertull ●…polog . aduentus demini duplex . ber●… : in aduent , serm . 4. imo triplex , ad homines , in homines , cōtra homines . ib. 3. primus in humilitate , postremus in maiestate , greg. rom. mor. l. 17. c. 19. 〈◊〉 , quo veni●… iudicandus ; manifestus , quo veniet iudicaturus , aug. de temp . 220. venit enim saluator , veniet damnator , idem in ioan. tract . 4. the occasion . b matth. 18. 11. ioh. 12. 47. c matth. 16 27. ioh. 5. 22 , 27 , 28. d de illo ab eo quaesierunt qu●…m sperabant , non de illo quem iam videbant , aug. epist. 80. e marc. 13. 4. matth. 24. 3. f nihil certius ; nihil incertius . bernde coena dom. ser. 2. & medit . c. 3. & epist. 105. g caetera nostra & bona & mala incerta sunt : sola mors certa est . aug. verb. dom. 21 ▪ incerta omnia : sola mors certa , ●…uius etiam hora incerta est , idem in psal. 38. h mark. 13. 31. matth. 24. 35. i poena certa , hora incerta : mors certa , dies mortis incer●…ꝰ , aug. ibid. k mark. 13. 32. matth. 24 ▪ 36. l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . greg. naz. ad eunom . serm . 4. & ex eo e●…logius c●…nt . agnoitas apud photiū biblioth . c●…d . 230. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ephrem . ad anatol. quaest . 1. secundum formam 〈◊〉 , aug de trin. lib. 1. cap. 12. in statu humiliationis , vorst . apolog . disp . 2 ▪ ●… . 33. parum ●…nim selidum ▪ quod aug in psal. 36. & in genes . contra manich lib. 1 cap. 32. & 8●… . q●…aest . 60 sed & de trinit . lib. 1. cap. 12. nescit , i. nesci●…e facit . neque sirm●…m satis quod greg. r●…m . lib. 8. epist. 42. & cyril . thesaur . lib. 9. cap. 4. in humanitate norat ; sed ex humanitate non norat . m quod ante passionem nescit , post resurrectionem nouit , chrysostom . in act. ●… . 7. et origen . in matth. homil . 3. vise iansen . concord . euang. cap. 123. n mark 1●… . 33. matth. 24. 42. o non illis solis dixit , quibus tunc audientibus loquebatur , sed illis etiam qui suerunt post illos ante nos , & ad nosipsos , & qui erant post nos vsque ad nouissimii eius aduentum , august . epist. 80. p vt semper paratum sit cor ad expectandum , quod esse venturum scit , & quando venturum scit , nescit . aug. in psal. 36. q mark. 13. 34 , 35 , 36. matth. 24. 43 , &c. r mark. 13. 37. the diuision . part 1. the sense . s corporū est somnus , sicut & mors cum speculo suo somno . anima quiet●… nunquam succedit . tertull. de anim●… c. 32. & 25. iacet enim dormienti●… corpus vt mortui , viget autem & viuit animus . cicer. de diuin . l. 1. somnus siquidem è corpore est , atque in corpore operatur , aug. de immortal . anim . c. 14. corpore aut●… dormiente a●…ima insomnis agit . hippo●…r . de insomn . totaque sibi sua est , iul. scalig. ad eundem . t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , siue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vt phrynichus : et 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , siue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . sicutdormitione transitur ad somnū , sic exper ▪ gesactione transitur ad vigilationē , aug. in psal. 3. u matth. 26. 40. x psal. 77. 3. y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vt herodot . loquitur . i. insomnia laboram , vt 〈◊〉 apud nonium . a luk. 2. 8. pastores , dum super gregem suum vigilant , gregis ipsius p●…storē in praese●…io i●…uenire , videre , t●…re meren●…r & autorem . petrus chrysol . serm . 24. b 1 thess. 5. 10. si d●…rmituri sum●… , quomodo vigi●…amus ? corde vigilamus , ●…tiam c●…m co●…pore dormimus , aug. de verb. dom. serm . 22. c acts 12. 6. d psal. 3. 5. & 4. 8. e matth. 26 47. f iob 24. 14. vigilat fur , & expectat vt homines dormiant . aug. in psal. 125. g matth. 26. 40. h 2 sam. 11. 2 , 3 , 4. i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . pythagoras apud s●…um , l. 2. c. 1. est somnus corporis ; est & animae : illud ergo cauere debemus , ne ipsa anima nostra dormiat . august . in psal. 62. k 1 thess. 5. 6 , 7. pe●…catores 〈◊〉 similes , anastas . in hexam . lib. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . cl●…m . alex. p●…dag . lib. 2. cap. 10. l rom. 13. 12. m 1 cor. 15. 34. n ephes. 5. 14. animam 〈◊〉 exci●…at . aug. in psal. 6●… . o quare vitia sua n●…mo confit●…tur ? quia adhuc in illis ●…st . s●…mnium narr●…re vigilantis est : & vitia sua confiteri sanitatis indicium est . exp●…rgiscamur ergò vt errores nostros coarguere possimus . 〈◊〉 . epist. 54. p matth. 24. 42 ▪ & 25. 13. & 26. 41. the doctrine . q nam vigilare leue est ; peruigilar●… graue . martial ▪ l. 9. ep . 70. part 2. the proofe . reason 1. r matth. 26. 43. s languido sumus ingenio , & in somnum ituro , aut in vigiliam somno simillimam : vt senec . de prouid . c. 5. t rom. 7. 17 , 23. reason 2. u 1 pet. 5. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ioan. 〈◊〉 . depoenitent . x vt iugulent homines , surgunt de nocte latrones : vt ●…eipsum serues , non experg●…sceris ? horat . lib. 1. epist. 2. y pernicicsus nimis est repentinus hostis , nam aut inscios praeuenit , aut 〈◊〉 praeoccupat , aut opprimit dormientes . chrysol . serm . 27. z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . chrysost. in gen. hom . 3. * psal. 56. 6. a quid quisque vitet , nunquam homini satis cautum est , in horas . hor. carm . 2. 13. b epaminondas . c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . plut. ad praefect . indoct . & in apophthegm . reg . & duc . d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ex carystij histor . athenae dipnosop . lib. 10. e ezech. 3. 17. & 33. 2. ierem. 6. 17. esai . 52. 8. & 61. 6. f hebr. 13 17. g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . h quom●…do plut , in apoph●…h . refert philippū à somno diuturniore experr●…ctū dixisse , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . et parmenio graecis indignantibus quod is interdiu obdormiret , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . i princeps 〈◊〉 vt quiescant subditi . iustintan . in authent . coll. 2. tit . 2. & coll. 8. tit . 10. et bonifac. 8. in prooem . 6. decret . & innocent . 4. ibid. l. ●… . tit . 5. c. 1. omnium somno●… illius vigilia defendit , omnium otium illius labor , omnium delitias illius industria , omnium vacationem illius occupatio . sen. ad polyb. c. 26. * somnosque non defendit excubitor meos . sen. thyest. k vt post elle●…orum sumptum praecipit hippo●…r . aphor . 4. 14. l ierem. 6. 17. m act. 20. 28. 1 tim. 4. 13 , 15 , 16 n matth. 7. 15. & 16. 6. & 24 4. 2 ioan. 8. o luke 12. 41. p mark. 13. 37. quod vni dictum est , quisque sibi dictum putet . ausen . in ludo 7. sapient . in solone . enemie 2. a exod. 32. 22. b 1 ioh. 2. 16. & 5. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . quomodo plant. cassin . 2. 5. & merc. 5. 3. in fermento tota iacet v●…r . c iohn 15. 19. d iohn 17. 11. e 1 cor. 5. 10. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . plut. de fera vind . g quomodo ille apud plut. de tranqui●… . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . lyse deus , simulatque volam , me soluet . hor. ep . 17. l. 1. h ioh. 17. 15. i gen 5. 24. k p●… . 6. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . aristoph . 〈◊〉 . in●…dis per ign●… suppositos ci●…eri doloso . h●…rat . carm . 2. 1. l iob 22 10. ier. 18. 22. eze ●… . 2 6. i●…ter medi●…s laqueos in hac vita inceditur . bern. in cant. 52. m p●…l . 2. 17 , 18. n num. 22. 7. 17. o pr●…u . 7. 18. p 1 pet. 4. 4. hebr. 11. 36. q iohn 15. 19. & 16. 2. r hom●… malus ipso est diabolo nocentior . iustum siquidem hominem diabolus timet , homo malus contemnit . diabolus homini nisi permissus non nocet , malus homo nocet etiam prohibitus . autor oper . impers . in matth. homil . 24. ludolf . vita christs , ●… . 52. & vo●…ag . de sanct. 210. s iohn 6. 70. t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . contrario sensu quam id graeci efferunt . u iohn 8. 44. 1 iohn 3. 8. x homo malus telum diaboli : sine bomin●… aduersus hominem nil potest . autor oper . imperf homil . 24. y iam. 3. 6 , 7 , 8. ezech. 2. 6. fera qu●…uis ipse 〈◊〉 est , qui ( vt martial , spectac . epigr. ) iubet ingenium mitius esse feris . fera siquidem nisi irritata aut fame coacta non s●…uit : homo gratis crudelis est . fera habet crudelitatem , sed rationem non habet : homo & crudelis est & rationalis . fera malum vnum aliquod habet , homo omnia . autor operis imperf . homil . 24. z matth. 10. 17. quid ista circumspicis , quae ●…ibi possunt fort●…sse euenire , sed possunt & non euenire . incendium dico ; ruinam , & alia quae nobis incidunt non insidiantur . illa potius vide , illa deuita , quae nos obseruant , quae captant . rari sunt casus , etiamsi grauet , naufr●…gium facere , vehiculo euerti : ab homine homini qu●…tidianum periculū . aduersus hoc te expedi , hoc intentis oculis intuere . nullum enim malum frequentius , nullum blandius . tempestas minatur antequam surgat , praenunciat fumus incendium , crepant aedificia antequam corruant . subito est ex homine pernicies , & eo diligentius tegitur , quo pr●…pius accedit . sen. ep . 103. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . lycurg . apud stob. c. 2. h●…u quam mala atque deprauata prorsus est natura nostra ? putas ne tu interesse inter hominem & feram ? nec paululum , nisi in figura corporis . curuantur aliae , inambulat recta haec fera . lips. lupus est homo homini , non homo . plaut . asin. 2. 4. erras si istor●…m qui occurrunt tibi , vultibus credis . hominum essigies habent , anim●…s ferarum . nisi quod illarum perniciosiore est primis incursus , quos transire non queunt . nun quam enim illas ad nocendum nisi necessit as in●…git : aut fame aut timore coguntur ad poenam . homini perdere hominem libet . sen. ep . 103. a matth. 10. 16. c ephes. 5. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . d psal. 57. 6 & 141. 9. & 142. 3. vigilandum est semper ; multae insidiae sunt bonis . ex trag. cic. pro plane . e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . thucyd. hist. vtrinque conciduntur in medio siti . f psal. 17. 11. intus caro , extra satan , mundus vndique g luk. 2. 8. h psal. 57 4. i mica 7. 6. k matth. 10. 36. l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . plut. de tranq . molestissimum maelum intestinum & domesticum . b●…rn . in cant. 29. m mat. 15. 18 , 19. genes 6. 5. ierem. 17. 9. n aditum nocendi perfido praestat fides . sen. oedip. 3. nullae sunt occul●…iores insidiae , quàm hae quae latēt in simulati●…e offi●…ij , aut in aliquo necessitudinis noīe . nā eum q●…i palàm est aduersarius , facilè cauendo vitare possis : hoc verò intestinum ac domesticum malum , non modo existit , verieetiam opprimit , antequam perspicere atque explorare possis . cicer ▪ verrin . 3. o psal. 55 12 , 13. p mi●…n 7. 5. q 2 sam ▪ 12. 8. in accubitu mos ille vt accumberent 〈◊〉 in sin●… vir●…rū . lips●…ad ta●… . annal . l. 11. hine caesarem à d●…lobella dictum spendam interiorē regiae lecticae , r●…fert 〈◊〉 . c. 49. sic ioan. 13. 23 , 25. r genes . 3. 15. s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vt aesch. in ctesiph . & demost. pro coren . siue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vt plut. p●…ricl . t in bello perpetuo , at non in praelio . quo modo liu. hist. l. 30 ▪ ●…on praelis mod●…se , sed bello victum . u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . basil. ep . 1. q●…l teccas al●…o calente ▪ s●…le matamus ? patriae quis exul se quoque fugit . hor. carm . 2. 16. rectè varro , l●…ngè fugit , quiquos fugit : at longius , qui se. x n●…n est extrinse●…um malū nostrū : intra nos est ▪ in visceribus nostris sedet . sen. epist. 50. y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . basil. hoc se quisque modo fugit : at , quem scilicet , vt sit , effugere haud potis est , ingratis haeret & angit . lucret . l. 3. teque ipsū vitas fugitiuus & erro ; frustrâ : nam comes atra premit , sequ●…urque fugacem ▪ horat s●…rm 27. vitia n●…s 〈◊〉 , quocunque transierimꝰ , secuturasunt . sen. epist. 50. nihil tibi prodest peregrinati●… , quia t●…cum peregrinaris . peregrinaris cum affectilus tuis : & 〈◊〉 ▪ sequentur . sen. epist. 104. * in hoc genere militie nunquam qu●…s , nunquam 〈◊〉 datur . sen. epist ●…2 . z galat. 5. 17. a rom. 7. 22 , 23. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . sim●… . epist. 40. nec noleus quisquam lae●…ur , sed 〈◊〉 v●…lens . nemo laed●…tur nisi à se. tu ipse tibi ni ●…quid fa●…as , malus qu●…d faci●…t ? aug. homil . 29. c deb●…lis est adue●…sarius , nisi v●…ientem non vi●…cit . pelag. ad demetr . loge chrysost. or●…t . 67. ●…om . 6. & orat . 2. hom . 7. d suadere & sel●…citare potest , cogere omnino ●…on potest . aug. hom . 52. habet af●…utiam s●…adendi , non potestatem ●…gendi . idem in psal. 91 & in i●…an . 12. e quid à foris conturbare aut contristare poterit , si intꝰ bene estis , & fraterna pace gaudetis ? bern. in cant. 29. pau vobis à vobis sit , & omne quod extrinsecus minari videtur , non terret , quia non nocet . ib. f diabolus plus cōfidit in adiutorio carnis , quoniam magis nocet hostis domesticus : illa ad subuersionem meam cum illo foedus inijt . bern. medit . c. 14. huit accedit , ha●… vtitur serpens malignus : baculo nostro nos cedit , manꝰ nostras cingulo proprio ligat . ibid. g iohn 14. 30. h diabolus quum aliquid suggerit , tenet consentientē , non cogit inuitum . non enim seducit aut trahit aliquem , nisi quem inuenerit ex aliqua parte iam sibi si●…ilem . aug. de diuers . 20. i hostes intra nos multos habemus , carnis concupiscentias , carnis fructus . hugo de continent . c. 3. k genes . 3. 6. portamus omnes impressum nobis cauterium conspirationis antiquae , eua nostra caro nostra , perquae concupiscentiam serpenti nos prodit . b●…n in cant. 72. l iam. 1. 14 , 15. rom. 8. 12 , 13. m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . chrysost. ●…rat . 67. tom . 6. hostem si foris non habes , domi inuemes . li●… . hist l. 30. n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . epictet . enchirid . c. 72. o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . plut. de adulat . p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . anacharsis apud stob. eclog. tom . 2. c. 2. q nusquam securitas , neque in coelo , neque ▪ in paradiso , multo minus in mundo . in coelo ▪ n ▪ cecidit angelꝰ sub praesentia diuinitatis , adam in paradiso de loco voluptatis , iudas in mundo de schola saluatoris . bern. de diuers . 30. r 2 cor. 7. 5. s faber in iac. 1. nonnunquam tentatio praeuenit concupiscentiam , vt in eua : nonnunquam sequitur , vt in iuda . t genes . 3. 1 , 6. u ieh . 12. 6. & 13. 2. * ire vides quadrato agmine exerci●…ū , vbi hostis ab omni parte suspectus est , 〈◊〉 p●…ratū . hoc aliquāto nobis magis necessarium . illi enim saepe hostem tim●…ere fin●… causa . nobis nihil pacatū est . tam superne quam infra metus est . virumque trepidat latus . sequa●…tur pericula & occurrunt . sex●…ꝰ apud sen. ep . 60. q matth. 10. 22. & 24. 13. nonqui inceperit , sed qui perseuerau●…rit , sal●…us erit . incip●…re multorū est ; perseuerare paucorum . bern. de grad . obed . multi enim magna aggrediuntur , sed in via defi●…tunt : in desertum multi exeunt , sed ad terram promissionis pauci perueniunt . aug. ad fratr ▪ in er●…m . ser 8. r hebr. 12. 1. s 1 cor. 9. 24. t 2 tim. 2. 5. u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . non certat legitimè , nis●… qui certat ad finem vsque . aug. ibid. x non qui primus venerit , sel quien nque peruen●…rit . chrys. in matth. y matth. 19. 30. & 20. 16. & 22. 14. z apoc. 2. 10. a i●…cassum bo●…ū agitur , si ante t●…rminum v●…tae descratur : quiae & frustra velotiter currit , qui priusquam ad ●…etas veni●…t , deficit . greg. mor. l. 2. c. 40. non inchoantibus siquidem praemiū 〈◊〉 , sed perseuerantibus . ifidor . de sum . b●…n . lib. 2. cap. 7. b gal. 5. 7. & 3 3. c perseuerantia sola virtu●…ū coronaiur . bern. de temp . 114. aeternitatis imaginem perseuerantia prae se fert . sola est cui aeternitas red●…ur . idem de consider . l. 5. d cedunt primae postremis . tacit. annal . l. 13. e vita posterior priori praeiudi●…at . hieron . in ezech. 18. f ezech. 18. 24. vides obliuione pr●…sunda s●…peliri virtutes , quas perseuerantia non insigniuit . bern. de grad . obed . neque enim incepisse , vel facere , sed perficere virtutis est . ex hiero●… . gloss. ad matth. 10. 22. atqui non est magnum bonum inchoare quod bonū est , sed consummare , hoc solum perfectum est . august . ad fratres in eremo , serm . 8. g non enim ex praeteritis , sed ex praesentibus iudicamur . cauendù ergò semperque●…mendū , ne 〈◊〉 gloriam & solidā firmitatē vnius horae procellá subuertat . hieron . in ezech. c. 26. h mark. 13. 34 , 35 , 36. luk ▪ 12. 36 , 37 , 38. i luk. 21 36. k mat. 24. 42 , 43. reason 4. l ioan. 5 24. m i●…gens periculū ad deterior●… rede●…di . sen. epist. 72. * grauius agr●…tat ij , qui cùm l●…uari morbo videntur , in cum de integro in●…iderunt . cic. fam . ep . 30. lib. 12. n 2 pet. 2. 20 , 21 , 22. o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p matth. 12. 45. q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . quod plus est qu●… 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . r prou. 26. 11. s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . iambus est , & poeticum quid spirat . t torrens ab 〈◊〉 sauior iba●… . ouidmetam . l 4. u stella ad illud ●…uc . 11. 24 , 25 , 26. x esai . 56. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 y esa. 29. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p●…rfudit spiritu s●…poris alti . iun. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dormitare , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dormire , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 s●…ore al●…o 〈◊〉 . liu●…l . z 1 sam. 26. 12. s●…por altus i●…ouae , ●… ▪ maximus & diuinitus immissus . iun. post aug. ad simpli●… . l. 2. q. 1. a esai . 6. 9 , 10. rom ▪ 11. 8. the use. b matth. 24. 42. & 25. 13. & 26. 41. mark. 13. 33 , 35 , 37. luke 12. 40. & 21. 36. c ephes. 6. 18. coloss . 4. 2. 1 thess. 5. 6. 1 petr. 4. 7. & 5. 8. part 3. the manner . point 1. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . scitū bia●…is referente demetrio phalar . apud s●…ob . c. 3. e prou. 4. 26. f prou. 14. 15. g psal. 35. 6. h genes . 14. 10. i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . pythag. aur . car●… . apud stob. p. 2. c. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . epicharm . ibid. c. 1. looke ere yee leape . alioqui saliens antequam videat , cas●…rus est antequam debeat . 〈◊〉 . de b●…n . deser . palpebrae praecedūt gressus , ●…um operationem consilia rect●… prae●…eniunt . qui enim negligit considerand●… 〈◊〉 q●…od faci●… , gressus tendit , sed 〈◊〉 claudi●… , pergend●…iter con●…cit , sed prae●…idend ▪ sib●…metipsi non antecedit ; atq●… idcir●… citius 〈◊〉 , quo●…iam vbi pedem operis ponere debeat , per consilij palpebram non attendit . greg. rom. de pastore par . 3. c. 2. § 16. k 1 cor. 5. ●… . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . l 2 cor. 1. 12. m phil. 1. 9 , 10. n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . e●…ymolog . p aristot. histor . animal . l. 9. c. 34. et plin. hist. natur . l. 10. c. 3. & l. 29. c. 6. nisi quod ille 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , hic haliaee●…o tribuit . q assu●…scat animꝰ solicita 〈◊〉 custodia discernere cogitationes suas , & ad primū animi motum vel probare , vel reprobare quod cogi●…at , vt bo●… a●…at , mal●… stati●… extinguat . pelag. ad demetriad . r qui cauet ne decipiatur , vix cauet , quum etiam cauet : etiam quum cauisse ratus est , saepe is cautor captꝰ est . plaut capt. 2. 2. s genes . 3. 1. 2 cor. 11. 3. t apoc. 12. 9. u sicut mercator de falso pan●…o non ●…stendit empteri medium neque finem , sed caput tant●… : sic diabolus qui est mercator peccati , ●…stendit fatuo peccatori solum caput pa●…ni , i. delectationem culpae , nō medium , i. remorsum conscientia , vel finem , i. poenam gehennae . bon●…uent . di●…ta salut . c. 2. x 1 iohn 5. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . plutarch . de herodoto . z ierem. 17. 9. a galat. 6. 3. b iam. 1. 26. read dike of selfe-deceit . c galat. 6. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . d rom. 14. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . benè siquidem praecipiunt , qui vetant quicquam agere quod dubites aequum sit an iniquum . cic. offic. l. 1. tutiusque istud cautissimi cuiusque praeceptum , qu●…d dubites , ne feceris . plin. ep 18. l 1. e psalm . 119. 24. f 2 sam. 14. 20. g 2 sam. 16. 23. h deut. 30. 12 , 13 , 14. rom. 10. 8. i esai . 30. 1. & 31. 1. prou. 1. 25. non est verendum , ne dedignetur condescendere nobis , qui potius si v●…l ex iguum quid absque illo 〈◊〉 , indignatur . bern. in cant. serm . 17. k matth. 19. 6. l iosh. 9. 16. m prou. 20. 25. serò a●…que stultè ( prius quod factum opo●…tuit ) postquam com●…dit rem , rati●…nem putat . plaut . trinum . 2 4. n ●…malè verum examinat omnis corruptus iudex . horat . ser. 2. lib. 2. o quisque sua in lite est iudex corruptus . p ierem. 42. 2 , ●…7 . q ierem. 42. 20. r ierem. 43. 2 , 3. s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ariani epictet . l. 2. c. 7. et c. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . t malac. 2. 7. u ezech. 14 ▪ 9 , 10 , 11. point 2. x 1 pet. 2. 11. y 1 cor. 15. 56. z omnia vitia contra naturam pugnant . senec. ep . 112. et cùm constet omnes ab omnibus impugnari , diuerse tamen modo & ordine singuli laboramus . serapion . apud c●…ssian . collat . 5. c. 13. a 2 king. 5. 1●… . b 1 king. 2. 5. c luk. 3. 14. populatore●… terrae , quam à populationibꝰ vindicar●… debebant . c●…t . degest . alex. lib. 3. d patron●… praeu●…ricatur & decipi●… . cyprian . lib. 2 ▪ ●…p . 2. e esai . 1. 23. mica 7. 3. f ezech. 13. 16 , 22. g ier. 1. 17. & 20. 9. h ezech. 13. 11. i amos 8. 5 , 6. sirac . 27. 1 , 2. k mica 2. 1 , 2. l esai . 8. 21. m 〈◊〉 miscrorū , vt maleuolentes sint , atque inuideant bon●…s ▪ plaut . capt . 3. 4. n hominum sunt ista non temporum : nulla aetas vacabit à culpa . se●… ep . 97. o ardet vitio gentisque suoque . ouid. de tereo metam ▪ l. 6. omnes gent●… peculiaria 〈◊〉 mala : gothorum gens perfida est , alanorum impudica , franci mendaces , saxones crude●…es . saluian . de prouid . l. 7. geni saxonum fera est , francorum infidelis , gepidarū inhumana , h●…nnorum impudica : omnium vita vitiosa . ibid. 4. sunt tam ●…uitatum , quàm singulorum hominū mores : gentesque alia iracundae , aliae audaces , quaedam timida ; in vinum , in ven●…rem pronicres aliae sunt . liv. hist. l. 45. p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . empedoclis vocabulum apud aristot. de gener . animal . l. 4. c. 3. q ephes. 2. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . et cupidi omnes , & maligni omnes , & timidi omnes , & ambitiosi ; adijce & impij omnes . sen. de benes . l. 5. c. 17. r nullū mihi m●…rbi genus ign●…ū est : vni tamen morbo quasi assignatꝰ sum . se●… . epist. 55. s qui 〈◊〉 〈◊〉 ▪ vitiū , ●…abet oīa . sē . de ben●…f . l. 5. c. 15. malus quisque nullo vitio vaca●… . ibid. l. 4. c. 27. t stulius oī●…iti . 1 habet ●… sed non in omnia natura pronus est . senec. de ben●…f lib. 4. cap. 27. omnia in omnibus vitia sunt ; sed non omnia in singulis extant . ibid. c. 26. omnia omnibus insunt ; s●…d in quibusdam singula eminent . ibid. c 27. u psal. 18. 23. x eas●…ie in ps. 51. y dilecta delicta . z alia in alijs vitia principatum obtinent , tyrannidem exercent : ideoque oportet vnuniquemque nostru●… secundum qualitatē belli quo principaliter infestatur , p●…gnam ar●…ipere : v●…que vitia in nobis principatum tenent , ita imp●…gnationis modus exigitur ▪ &c. b●…r . de ord . vitae . et cass. collat . 6. c 27. a 1 king. 22. 31. 2 chron 〈◊〉 . 30. sic & agesilaus de ep●… , teste plut. in apopth . b 1 king. 22. 36. c hab. 1. 16. d io●…●…0 . 1●… . e 2 king. 5. 18. f fides faemem non formidat . hieron . ad heliodor . ex tertull. de idololat . matth. 6. 30 , 31. g 1 tim. 6. 5. h matth 5 26 , 27. & 18. 8 , 9. i luk. 16. 20 , 21 , 22. k luk. 16. 22 , 23. l luk. 12. 20. m qu●…dam locis 〈◊〉 temporibus ascribimus : at illa quocunqu●… transierimus , sec●…tura sunt . intelligas tua vitia esse , quae puta●… rerum . sen. epist. 50. n fatua s●…bito videre destit ; & nescit esse se c●…cam : ait domum esse tenebrosam . ibid. o ephes. 5. 25 , 16. p pisces in sal●…●…ti & alti , salem tamen non referunt . lips. constat . lib. 2. cap. 16. q genes . 6. 9. r non iuxta consummatā iustitiam , sed iuxta iustitiam generationis su●… . hier. quaest . in gen. sicut senec. ad mart. consol . cap. 1. illo saeculo magna pietas erat , ●…ih il impiè facere . s non est bonitas possimis esse mel●…orem . senec ep . 79. t solus iustus , cum generatio omnis erraret . ambr. de arca noe , refaren●…e aug. ad 2. epist. pelag. l. 4. c. 11. u gen. 9. 22 , 25. x esai . 26. 10. & 65. 20. esse m●…dum inter 〈◊〉 , 〈◊〉 prauitatis . y esse bonum inter malos , culmen pietats . nunc licet & fas est ; sed 〈◊〉 sub principe dur●… , t●…poribusque malis ausus es esse bonus . martial . epigr. 6. lib. 12. z matth. 5. 14. a ioa●… . 9. 5. & 12. 35 , 46. b philip. 2. 15. c mark. 6. 20. d mark 6. 17 , 18. e clauum herculi extorquere . macrob . saturn . l. 5. malū miloni . plin. l. 7. c. 20. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . eurip. cyclop . g non possum relinquere vinū meū . iud 9. 13. h malle se ●…itam sibi quàm vinū eripi . aug. de temp . serm . 131. i 1 king. 8. 46. eccles. 7. 20. 1 iohn 1. 8 , 10. sua cuique sun●… vitia . quintil. instit . orat . l. 11. c. 3. nemo nostrum non peccat : homines sumus , non dij . petron. satyr . n●…mo sine vi●…ijs est . senec. l. 2. contro . 5. nam vitijs n●…mo sine nascitur . horat . serm . l. 1 nec licuit fine cr●…mine vitam d●…gere . virg. aen. l. 4. vnicuique dedit vitium natura creato . propert. l. 2. et nullum sine venia pl●…cuit ingenium . sen. ep . 114. k alex. aphrodis . li. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . et cicer. li. de fa●…o . qui & stilponem megaricum natura 〈◊〉 & malier●…sum fuisse ; sed vitiosam naturam ab 〈◊〉 sit domit●… , vt nemo v●…quam vinolen●…um eum , hemo in eo libidinis vestigium viderit . l matth. 5. 20 , 46 , 47. m sua quisque vitia fugiat : nam aliena non nocebunt . guigo carth. medit . c. 2. n variae sunt in hominibus morum conspersiones ; quas a●…tendens diabolꝰ , ex ea parte tentationem applicat , qua hominem pro conspersionis ratione ad peccatum inclinantē conspe●…erit . bern. de ●…rd . vitae . point 3. o prou. 22. 3. & 27. 12. p vitare peccatum est vitare occasiones peccatorum . melanc . in loc . com . 22. q sirac . 21. 2. r quousque vicin●… serpente tua malè securadormitat industria ? bern. epist. 125. circa serpentis antrum positus non eris diu illaesus . isidor . solil●…q . l. 2. s noxia serpentū est admisto sanguine pestis : morsu virus habent , & fatum in dente minantur . lucan . b●…ll . pharsal . l. 9. ▪ t praeoccupanaꝰ est aditus cunctis insidijs , ne hostilitas prior obrepens ●…ccurrat improuidis . autor de singular . cleric . u qui peccati occasiones non fugit , necipsum à se peccatum sem●…uet . s●…ella in luc. 11. x genes . 3. 1. 7. y ocul●…s tendo , non manum ; non est interdictum ne videam , sed ne comedam . ber●… , de bumil . grad . 4. z quid tuū malū , ô mulier , tam intentè intueru ? quid illô tam crebrò vagantia ●…mina iacis ? quid spectare libet , quod manduca●…e non licet . bern. ibid. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . oppian . depiscat . l. 3. b etsi culpa non est , culpae tamen occasio est : & indicium est commissae , & causa est c●…mmittendae . ibid. c hausit virus peritura , & perituros paritura . bernard . ibid. d 2 tim. 2. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . e 1 tim. 4. 13. f 2 pet. 2. 20. g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . saepe familiaritas implicauit . saepe occasio peccandi voluntatem fecit . isid. soliloq . l. 2. h 2 tim. 2. 26. i matth. 26. 41. k non facilè esuri●… pofita reti●…ebere mensa : et multum saliens incitat vndae sitim . ouid ▪ remed . l. 2. l et oratione operatio , & operatione fulciatur oratio . hieron . ad thren . 3. 41. & greg. rō . moral . l. 18. c. 3. & isidor . de sum . bon . l. ●… . c. 7. m tanta solicitudine petere audebis , quod in te posit●…m recusabis ? tertull. exhort . ad castit . n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; manuel palaecl . ad fil . o 1 thess. 5. 22. quicquid male coloratū fuerit bern. de consid . l. 3. p ●…lammam puellus digito ab●…xusto pauet , & ca●…et etiam . q semper , in s●…ito , flamma fumo proxima est : fumo cō●…uri vt nil possit , flāma potest . plaut . curcul . 1. ●… . r 1 cor. 6. 12. & 10. 23. sicut non omne quod libet , licet : sic non omne quod licet , sta●…im etiam expedit . bern. ep . 25. s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . clem. alex. paedag . l. 2. c. 1. t 1 sam. 25. 31. u f●…cte ambulare , vbi à d●…xtra spatiosa est terra , nec angustias pateris , à laeualocus est praeceps ; vbi eligas incedere ? super finem terrae in praecipitij labro , an longè inde ? puto quia longè inde . aug. de verb. ap. 28. x verendū est dormienti in ripa , ne cadat . autor . de singul 〈◊〉 . y vbi non in prae●…upto tantum stabis , sed us lubrico . sen●…c . epist. 84. z proximus peri●…lo di●… tutus non eris i●…dor . soliloq . l. 2. ●…emo se tutò diu periculis offerre tam crebris potest . sē . herc. fur . 2. a psal. 119. 96. b 1 sam. 20. 3. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . anacharsis apud laert. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . arat. phaenon . 27. ●… . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . theō . schol . i nunc , & ventis animā committe dolato confisus ligno , digitis à morte remotque quatuor , aut septem , si sit latissima taeda . iuven. sat . 14. aud●…x nimium , qui ●…reta primus rate tam fragili perfidrupit , terrasque suas post terga videns , animam leuibus credidit euris ; dubioque secans aequora cursu , potuit t●…nui fidere ligno , inter vitae mortisque vias nimium gracili limite ducto . senec. in med. act . 2. nam prope ●…am letum , quàm prope cernit aquam . o●…id . de pont. lib. 2. d prou. 15. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . hesiod . facilis descensus a●…erni . sed reuocare gradum , superasque ascendere ad aur as , hit labor , hoc opus est . virg. ae●… . e omne in praecipiti vitium stetit . iure●… . sat . 1. facilis in procliuia vitiorum decursus est . senec. de ira lib. 2. cap. 1. per procliue currentium non vbi visum est gradus ●…stitur , sed incitato corporis pondere se rapit , & longius quàm voluit effertur . idem epis●… . 40. non gradu , sed praecipiti cursu à virtute desciscitur , ad vitia transcurritur . vbi semel d●…rratum est , in praeceps peruenitur , adc●… matur●… à rectis in praua , à prauis in praecipitia peruenitur . pater●… . hist. lib. 2. f mens cùm ad meliora enititur , quasi contra ictum flaminis conatur : cùm verò ab intentione ascendendi resoluitur , sine labore ad ima relabitur . quia enim in ascensu labor est , in descensu otium , nisi mentis contentio serueat , vnda mundi non vincitur , per quam animus semper ad ima reuocatur . greg. moral . lib. 11. c. 28. g non vides quam diuersus sit ascendentium habitꝰ & descendentium : qui per pronum eunt , resupinant corpora , qui in arduum incumbunt . nam se descendas , pondus suum in priorē partem dare ; si ascendas , retrò abducere , cum vitio consentire est . in voluptates descenditur ; in res asperas & duras subeundum est . bîc impellamꝰ corpora , illic refraen●…mus . sē , ep . 123. h esai . 11. 8. i nam vitare plagas in amoris ne laciaris non ita difficile est , quàm capiū retibus ipsis exire , & validos veneris perrumpere nodos . lucret. de rerum nat . l. 4. k prou. 5. 8. & 4. 15. id agere debe●…us , vt vitiorum irritamenta quàm longissimè profugiamus . sen. epist. 51. pronimus enim à t●…ctis aeg●…è defenditur ignis : vtile finitimis abstinuisse locis . ouid. remed . l. 2. l exponens se periculo mortalis peccati peccat mortaliter . gerson . de vita spirit . lect . 4. cor . 8. m sit verae compunctionis indic●…ū , opportunitatis fuga , occasionis subtracti●… : quia non satis piget eccidisse hominem , qui adh●…c disponit manere in lubrico . bern. de temp . ser. 56. n psalm . 119. 37. qui deponere vult desideria r●…rū omnium , quarum cupiditate 〈◊〉 , & oculos & aures ab his quae reliquit ●…ertat : alioqui ci●… rebellat affectus . se●… . ●…p . 70. o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . amphis com. nemo libenter recolit , qui laesit , locum . phaedr●… fabul . 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . dio chrysoft . orat . 74. remember where we last fell or stumbled , to take better heed : se doe passengers when they come by a place where they had a fall , remember it and are more warie . easlie on psal. 119. sic disco cauere cadendo . goodwi●… pneumato sarcom . vise & lactant. institut . 16. c. 24. p iob 31. 1. q inutile est ●…brò videre , per quae aliquando captus sis . hieronymus ad ioui●…ian . lib. 2. r esai . 33. 14 , 15 , 16 , 17. s deuter●…nem . 16. 19. munus ex●…cat oculo●… sapientum , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . pynd . pyth. ode ●… . ) & peruertit verba iustorum . t ne iniquos accepto munere , si non iuverit , ingratus censeatur , si fouerit , iniustus habeatur . autor de ocul . moral . c. 6. mirat . 3. u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . clem. alex. paedag . lib. 3. cap. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . achil. stat. lib. 1. vitijs nobis in animum per oculs●… est via . quintil. declam . illud ier. 9. 21. de morte per fenestras ingrediente , & thren . 3. 51. de oculo animam depraedante ; vti legit vulgata : ad satanam per oculorum fenesiras animam depraedantem accommodant clem. alex. paedag . lib. 2. cap. 8. greg. nazianz. ad eunom . lib. 1. serm . in theoph de s. cyprian . & de greg. nyss. hieron . ad iovin . lib. 2. ambros. 〈◊〉 ●…ug . s●…c . cap. 2. august . homil . 35. & de honest . mul. cap. 4. chrysolog●… homil 39. greg. rom moral . lib. 21. cap. 2. & in psal. poenitent . 4. b●…n . de humil . grad . & de conuers . cap. 6. & 9. & in cant. 35. & medit . cap. 14. & de temp . 68. & 80. x matth. 18. 7. y iames 4. 7. 1 pet. 5. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . z ephes. 6. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . a ester 6. 1. b oculos vigilia fatigatos cadentesque in opere detinere . senec. epist. 8. c necessitas nō habet ●…audem . d nunquam ●…egaui rem alienam : quia fortasse ne●…o tibi commendauit , vel si quis commendauit , sub testibus commendauit . dic mihi , reddidisti , quod à solo solus accepisti ? si sic reddidisti , si mortuo qui commendauerat , nescienti filio reddidisti ; tunc te la●…dabo quia post aurū non isti . aug. de verb. ap. 19. e gen. 39. 6. f 2 king. 12. 15. g sir●… 31. 13. qui transgredi potuit , & non transgressus est ; & cùm posset mal●… facere , non fecit . bonus ille est , qui & quando potest mala facere , non facit . aug. in psal. 93. h nulla laus est , non facere , quod facere non potes ex lactant. instit . l. 6. ●…●…3 . m●… . dum. de ●…or . nulla laus est ibi esse integrū , vbi nemo est , qui aut possit aut conetur c●…umpere . ci●… . in verr. orat . 1. i siqua metu demp●…o casta est , e●… denique casta est : qu●… qui●… non potuit , non facit , illa facit . o●…id . ●…r . l. 3. eleg . 4. k 2 sam. 13. 12 , 13 , 14. l corpora sanctarū m●…ierum non vis mac●…at , sed voluntas . hieron . quaest . in gen. inui●…a virgo vexari potest , violari non potest . aug. ep . 180 & 122. & de ciuit. dei , lib. 1. cap. 18. & de mend . l. 1. c. 7 , 19 , 20. & l. 2. c. 19. vise & chrysan psal. 95. m gen●…s . 39. 6-13 . n vna hac in reblanditur & supplicat , quae in reliquis imperabat . pelag. ad dem●…triad . nec poluit extorquere , quod voluit imper●…re . ambros. de ioseph . ●…ap . 5. o magnus vir , qui venditus , seruile tamen nesciuit ingenium ; adamatus non 〈◊〉 , rogatus non acqui●…t , comprehensus a●…fugit . ambros. ibid. vel vt aug ▪ de temp . 83. m. v ▪ q●…i v. seruire tune nesci●…it , inge●…uam a. non r. &c. p maluit liber criminis mori , qu●…m potentie ●…iminosae consortium eligere . ibid. q infirmus est hostis , nisi volentem non vincit . pelag. ad demetriad . suadere & solicitar●… potest , cogere omninò non potest . aug. homil . 12. habet astutiam suadendi , non potestatem cogendi . idem in ps. 91. & in ioan. tract . 12. r apoc. 13. 10. & 14. 12. luk. 21. 16 , 17 , 19. virtutes quaedam vt stellae , quae interdiu latent , n●…cta lucent . bern. in cant. ser. 27. apparet virtus ▪ argu●…urque malis . ouid. trist . lib 4. el●…g . 3. imperia dura t●…lle : quid virtus erit ? sen. h●… . fur . act . 2 sc. 2. s rom. 12. 21. ne vinc●…tor à malo . cur r●…pis in te id , quod in alio tibi displicet ? iram scil . irasceris ergò quia ille irascitur : imò iam tibi irasc●…re , quia irasceris . guigo . medit . c. 1. pas●… sus ●…s malum ? ign●…sce ; ne duo mali sitis . august . in psal. 54. & in 1. ioan. tract . 8. 〈◊〉 igitur 〈◊〉 sse●…mo pii●… & i●…us p●…nter eorū malitiam 〈◊〉 , quos fieri bonos q●…aerit , vt 〈◊〉 potius crescat bonorum , ●…n vt p●…ri maliti●… se queque numero ●…ddat ma●…rum . idem epist. 5. ridiculum est enim ●…dio n●…ntis p●…dere innocen●…m . sen●… . r●…ferente io●…n . de tamb●… . in ●…onsol . theol. vel potius m●…in . dumi●…ns . lib. de morib . nullius tam vehemens nequiti ●…st , vt mot●… meo dignasit . symmach . l. 9. ●…p . 105. t iohn 10. 12. part 4. helpe 1. u luk. 21. 34 , 36. x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . isid. polus . ep . 130. lib. 1. saturitas vigilare nescit . quippe cibum sequitur somnus . & mult●… sopor ille grauissimus extat , quem saturi capiunt . lucret . l 4. y ephes. 5. 17 , 18. z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . basil. homil . 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . synes . de insomn . nam corpus onustum hesteruis vitijs animum quoque praegrauat vnâ , atque affligit humi diuinae particulam aurae . horat. serm . 2. 2. a omnibus & virtutibus ianuam claudit , & delictis aperit . val. ma●… . lib. 6. cap. 5. ex . 10. b genes . 9. 21 , 22. ad vn●…us horae ebrietatem nudat femora , quae per 600. annos sobrietate cōte●…erat . hieron . ad ocean . c gen. 19. 32-37 . per temulentiā nesciens libidi●…i miscet incestum : & quem sod●…ma non vicit , vina vicerunt . hieron . ibid. vise cle●… . alex. paedag l 2. c 9. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . basil. caes. homil . 1. e 1 thess. 5. 6. f 1 pet. 4. 7. & 5. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . plut. praecept . polit . vigilantes & sobrij . c●…c . pro calio . h esai . 29. 9. i of lots , chap. 9. §. 3. g esai . 51. 21. k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . consule deus . in prouerb . ●… 31 32. l dicisque facisqu●… quod ipse non sani esse hominis non sanus iuret orestes . pers. sat . 3. m psal. 104. 14 , 15. n non enim sequitur , vt cuimens sapit , ei palatum non sapiat . cic. de fi●…ib . lib. 1. o zach. 8. 5. p zach. 3. 10. q nobis ridere & gaudere non sufficit , nisi cum peccato atque insania gaud●…amus ; nisi risus noster impuritatibu●… , nisi flagitijs misceatur ? nunquid latari & ridere non possumus , nisi risum nostrum atque l●…titiam scelus esse faciamus ? saluian . de prouident . l. 6. r erras , homo , non sunt haec ludicra sed crimina ▪ qui iocari voluerit cum diabolo , non poterit gaudere cum christo . chrysol . serm . 155. s rideamus , laetemur quantumlibet iugiter , dummodò innocenter . quae vecordia est & amentia , vt non put●…mus ●…isum & gaudium tanti esse , nisi dei in se habeat iniuriam ? saluian . ibid. an forte infructuosum putamus gaudium simplex , nec delectat ridere sine crimi●…e ? ibid. t luk. 6. 25. o miseri , quorum gaudi●… crimen habent ! maxim. eleg . 1. u pro. 14. 13. x rom. 14. 20. y rom. 14. 21. z rom. 8. 12 , 13. a rom. 13. 8 , 9. leuit. 19. 18. matth. 22. 39. galat. 5. 14. b tit. 2. 12. c rom. 14. 15. d iob 1. 4 , 5. e per voluptatem facilius vitia s●…rrepunt . senec. epist. 7. f et quae piscis edax auido malè deuoret ore , abdii supr●…mis aera recuru●… cibis . ouid. remed . l. 1. et sera & piscis spe aliquae obl●…ctante decipitur . ●…iscata sunt haec , insidiae sunt . 〈◊〉 . epist. 8. g 2 sam. 13. 28 , 29. h 1 king. 16. 9 , 10. i iudg. 18. 7 , 10 , 27. k tunc maximè oppugnaris , si oppugnari te nescis . hier. ad heliodor . helpe 2. l eccles. 4. 9 , 10. m hic si solus f●…isset , quo adiutore superasset ? hieron . ad rustic . est op●… auxilio : turba futura tibi est . ouid. remed . l. 2. n magna pars peccatorum tollitur , si peccaturis testis assi●…iat . senec. ep . 11. quid beatius , quid securius , quàm eius●…odi custodes simul ritae & testes habere ? quibus me totum refundam quasi alteri mihi : qui de●…iare non sinant , fraenent prae●…ipitem , do●…itantem excitenc ; quorum reuerentia & libertas extollentem ●…eprimat , excedentem corrigat ; constantia & fortitudo nutantem firmet , erigat diffidentem , fides & sanctitas ad honesta & sancta prouocet . bern. de consider . lib. 4. o nemo est ex imprudentibus qui relinqui sibi debeat . senec. epist. 10. nemo borum est , cui non satius sit cum qu●…libet esse quam secum . ibid. 25. p omnia nobis m●…la solitudo persu●…det . senec. epist. 25. solitudo est , quae virum etiam fortem fortissimè praecipitat in reatum . petr. bles. epist. 9. ●… l●…ca sola nocent : l●…ca sola ca●…to . quo fugis ? in populo t●…tior esse po●… . ●…id . remed . l. ●… . q hebr. 10. ●…4 . r philip. 2. 4. s genes . 4. 9. t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . u prou. 27. 17. x nulla res magis honesta induit , dubios & in prauu●… inclinantes reuocat ad rectū , quàm bonorum virorum conuersatio . paulatim enim descendit in pectora , & vim praeceptorum obtinet , frequenter audiri , ●…spici . occursu●… ipse sapientum iuuat . est & aliquid quod ex magno ( bono ) viro vel tacente proficias . sen. epist. 93. y ●… fungar vice cotis , acutum reddere quae ferrum valet , exors ipsa secandi . horat. in arte poe●… . all●…sit ad isocratis dictum , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ plut. vita isocr . z fieri posse non ambig●… , vt aliquid imp●…rito & in ▪ locto cuipiam scire cō : ingat , quod doctus aliquis & p●…ritus ignorat . aug. de orig . animae l. 4. c. 1. a act. 28. 26. b r. dauid in radic . mercer . in pagn . thes . & selden in praef it . to titles of honor. c esai . 14. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 euerram eam . iun. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e hebr. 10. 25. f hebr. 10. 39. g lugentē timentemque custodire solemus , ne solitudine mal●… vtatur . h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . &c. basil. ep . 1. ad greg. naz. legatur & senec. epist. 104. i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . m non est sapere , vt opulentiam , ita vrbis frequentiam fugere ? an non m●…a mihi pudicitia tutier erit in eremo , vbi in pace cum paucis aut sola conuersans soli placeam , cui me probaui , bern. epist. 115. n nequaquā : nam volenti perperam agere & desertum abundantiam habet , & nemus vmbram , & filentium solitudo . malum quippe quod nemo videt , nemo arguit . vbi autem non time tur reprebensor , secu●…iꝰ accedit tentator , licentius perpetratur iniquitas . in cenuentu ver●… malum si facere vis , non licet . mox enim á pluribus comperitur , arguitur , emendatur . ber●… ▪ ibid. o denique aut de fatuia virginibus vna es , aut de prudentibus . si de fatuis , congregatio tibi necessaria est ; si de prudentibus , tu congregation●… . ib. p forte vult eligere solitudinem , non satis attendens propriam infirmitatē , & periculosam diaboli luctam : quid enim periculosius quám solum luctari contra antiqui hostis versutias , à qu●… videatur & quem videre nō possit ? acies potius multorum pariter pugnantium quaerenda , vbi tot sint auxiliarij , quot so●…ij , &c. bern. de temp . 26. q cant. 6. 3. r eccles. 4. 10. s quoties bene perficientibus inuidens daemonium meridianum obtentu quasi maiaris puritatis eremum petere persuasit ? et cognonerunt miseri tandem , quam verus sit sermo quem frus●…ra legerant , vae soli &c. bern. in ca●…t . 33. t ex psal. 91. 6. vers . vulgat . u magis timeo malum , quod facio in abscondito , quàm quod in aperto . idē medit . c. 14. x viuat necesse est alteri , qui vult sibi ▪ sen. epist. 48. a crates cùm vidisset adolescentem secreto ambulantē , interrogauit quid illic solus faceret . mecum , inquit , loquor . cui crates , caue , inquit , rogo , & diligenter attende , ne cum homine malo loquaris . senec. epist. 10. atqui laert. de cleanthe , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . alterutrum lubens ex altero correxerim . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . clem. alex. paedag . l. 3. c. 11. c sumuntur enim à conuersantibus mores . nec tam val●…tudini profuit vtilis regio & salubriꝰ c●…lū , quàm animis parum firmis in turba meliorum versari . sen. de ira l. 3. c. 8. tam bonorum enim quàm malorū long a conuersatio amorem inducit . idem de tranq . c. 1. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . arriani epictet . lib. 3. c. 16. non est carbo ita ignitus , quin aqua a●…fusa extinguatur ; sicut contra vix est carbo ita madidus , quin 〈◊〉 aceru●… accendatur . vincent , de vita spirit . c. 17. * prou. 13. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . men. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ex sophocl . & eurip. plato in theag. & polit. l. 8. gell. noct . attic. l. 13. c. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . theog●… . ea philosophiae vis est , vt nō solum studentes , sed etiam cō●…ersantes 〈◊〉 . qui in solē venit , licet non in hoc venerit colorabitur . qui in vnguentaria taberna 〈◊〉 , od●…rē secū lo●… fe●…nt . et qui apud philosophos fuerunt , traxerūt aliquid necesse est , quod prodesset & negligentibꝰ . sen. ep . 108. vt qui per solem ambulant , aut ●…lorem mutant , aut vrentem sen●…unt cal●…rem : sic du●… consuetudine bono●…um vtimur , aut dotes quasdam amando in nos 〈◊〉 , aut desiderium aliquod admirando concipimus . put●… . cent . 1. epist. 14. e psal. 6. 8. f psal. 101. 4. g psal. 119. 63. h psal. 119. 115. velut mus●… molestas a c●…rdis oculis abigit . august . in psal. 118. conc . 24. i psal. 26. 4 , 5. k psal. 1. 1. l inde ▪ eni●… pharisaei dicti à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 s●…parare : vt rectè drus. & scalig. elench . trihaeres . serar . m esai . 65. 5. n rom. 14. 1. o heb. 12. 13. p heb. 12. 16. q genes . 21. 9 , 10. r 2 tim. 3. 5. s vise chrysost. in ioan. homil . 57. & greg. in ezech. homil . 9. t d●…m spectant laesos oculi , laeduntur & ipsi : multaque corporibus transitione nocent . ouid. remed . l. 2. u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . li●…iens sanum afficit ; at san●… lippientem haud sanat . aphrodiss . problem . 1. 35. t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . chrysost in ioan. homil . 57. res est contagiosa societas mala . 〈◊〉 lit ha●… contagio 〈◊〉 , et d●…it in plures : si●…ut grex totus in agris vnius scabie cadit , & p●…rrigine porci ; vu●…que conspecta liuorem ducit ab vu●… . iuvenal . sa●…yr . 2. contagia vites : h●…c etiam pecori s●…pe noce●… solent . ouid. re●…d lib 2. u non tantum corpori , sed etiam moribus salubrem locū eligere debemus . senec . epist. 51. sicut enim aer malus assiduo flatu tractus inficit corpus , ita peruersa locutio assi●…uè audita infirmantium inficit animum . greg. rom. in ezech lib. 1. homil . 9. valetudinem firmissimā l●…dit aer grauis , aura pestilen●… : & mentem optimam conuersatio cum malis . v●…de ben syra , v●… malo , & e●… qui ei adhaerent . drus. lib. 2. cent . 1. prouerb . 45. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . corrup●…re probos mores commercia praua . ex menandro in 1 corinth . 14. 33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . x vt quaedam in contactu corporis vitia transiliunt : ita animu●… mala sua proximis tradit . ebriosus conuictor in amorem vini traxit : impudicorum coetus fortem quoque & siliceum vir●…a 〈◊〉 : auaritia in vicinos virus suum transtulit . sen. de ira l. 3. c. 8. y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . plut de laud. sui . serpunt enim vitia ; & in proximum quemque transiliunt . itaque vt in pestilentia cauendum est , ne corrup●…is iam corporibus & m●…rbo flagrantibus assideamus , quia pericula trahemus , afflatuque ipso laborabimus : ita in amicorum legendis i●…genijs dabi●… operam , vt quam minime inquinatos ass●… . s●…n . de tranq . c. 7. z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . arriani epictet . l. 3. c. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . plut. de adulat . n●…mo non aliquod nobis vitium aut commendat , aut imprimit , aut nescientibus allinit . sen. epist. 7. conuictor delicatus paulatim eneruat ; vicina diues cupiditatem irritat : malignus com●…s quamuis candido & simplici rubiginem suam affricat . ibid. * esai 6. 5. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . plato meninō . torpedo pisci●… contactu suo torpidum facit . eras. chil . 3. cent . 4. adag . 25. ●…ise aristot. hist. animal . l. 3. c. 5. & l. 9 c. 37. plin. hist. n●…t . l. 9. c. 42. & l. 31. c. 1. & oppi●… . halient . l. 2. & 3. & claudian c●…m eodem commissum à iul. s●…al . poet . l. 5. c. 16. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . plato charmid . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . a istot . problem . 7. 1 , 2 , 6. & aphrodis . 1. 34. c naturale est vnumquemque velle siue in vitijs siue in virtutibus associare sibi consortes . b●…rn paru . serm 17. et peccantibus voluptatem facit simul peccantium cōsortium . aug. confess . lib. 2. cap. 8. noui ego seculum hoc moribus quibus siet : malus bonum malum esse v●…lt , vt sit sui similis . plaut . trinum 2. 2. d nemo non in vitia pronue est . lactant . inst . l. 3. c. 17. ad deteriores faciles sum●… , quia nec d●…x potest , nec comes d●…esse . et res etiam ipsa sine duce , sine comite procedit . non pronum est tantum ad vitia , sed praecep●… . sen. ep . 97. e iudg. 15. 14. f 1 cor. 5. 10. solitudin●…m quaera●… , qui vult cum i●…ocentibus vine●…e . martin . d●…m . de morib . g tit. 3. 3. h iohn 17. 15. 1 iohn 5. 18. i prou. 22. 24. k vt cùm in sole ambulem , etiamsi aliam ob causam ambulem , fieri natura tamen vt colorer ; sic cùm istos libros studiosè legerim , sentio orationem meam illorum cantu quasi colorari . cic. de orat . l. 2. noxiae sunt conuersationes cum malis : inficiunt sobriam mentem & decolorant . ambr. epist. 4. frequenter accidit , vt quis contra propositum suum intemperantem audiens , cùm velit ipse continentiae disciplinam tenere , fuco insipientiae coloretur . ibid. visendus idem de bono mort . c. 9. l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . plut. de adul . m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . pindari schol. nem. 7. & plut. de liber . educ . claudo vel vni si 〈◊〉 manferis , disces & ipse claudicare protinus . eras. chil. 1. cent . 10. adag . 73. n minuta quaedam , vt ait phaedon , animalia cùm mordent , non sentiuntur , adeo tenuis illis & valens in periculum vis est : tumor indicat morsum , & in ipso tumore nullum vulous apparet . idem tibi in malorum conuersatione eueniet , non deprehendes quemadmodum aut quando tibi obsit , obfuisse deprehendes . sen. paucis immutatis ep . 93. o exod. 32. 1 , 4. * psal. 105. 36. p gen. 42. 15 , 16. “ ●… doc●…les imitandi●… turpibus & prauis omnes sumus . iurenal . sat . 14. q ante ignem consistens , e●…si ferreus sis , aliquando dissolueris . isid. soliloq . l. 1. r qui aequo animo malis immiscetur , malus est . martin . dum. de morib . helpe 4. s prou. 14. 16. t prou. 16. 6. u metꝰ cùm venit , rarum habet somnꝰ locum . p. syrus . * omnem formido somnolentiam excutit . et rapit somn●…s pauor . sen. her●… . x luk. 22. 45. y vigilabis , si timebis . aug. de verb. ap. 28. cauebis , si pauebis . rō . 11. 21. z genes . 37. 7 , 13. a iudg. 16. 19 , 20. b tutissimum illis iter , quod suspectissimum est . senec. epist. 59. c victor timere quid potest ? quod non timet . sen. agam . 4. 1. nemo enim celerius opprimitur , quam qui nihil timet . vell. hist. l. 2. animus vereri qui scit , scit tutò ingredi . p. syrus . d iudg. 18. 7. q iob 1. 2. r hebr. 11. 7. s fides facit formidinem : formido facit solicitudinem : solicitudo facit perseuerantiam . tertull ▪ contra marcion . t prou. 28. 13. nō citò perit ruina , qui ruinam praetimet . p. syrus . u sola isthic securitas est nunquam esse securum , sed sumper pauidum & trementem . rob. grosthed . epist. 65. * frequentissimum initium calamitatis securitas . vell. hist. l. 2. x gen. 3. 4. non moriemini . y psal. 4. 4. z ierem. 2. 19. a psal. 36. 1. b ex fructibus siquidem arbor dignoscitur : ex ramulis de radice iudicatur . matth. 7. 20. & 12. 33. c iam. 2. 19. d timor torporem excussit & nollentibus . nec tutum patitur esse securu●… pauor . e rom. 3. 12. 19. f psal. 5. 9. g psal. 140. 3. h psal. 10. 7. i psal. 5. 9. k psal. 55. 21. & 57. 4. & 59. 7. & 64. 3. l esai . 59. 7. m prou. 1. 16. n rom. 3. 18. o timor domi●…t ianitor animi . bern. alicubi . & 10. ranlin quadrag . ser. 8. p vbitimor diuinꝰ consopitur , indifferenter iam libitis pro licitis vtitur , iam ab illicitis cogitandis , perpetrandis , investigandis , non animus , manus , vel pedes ampliu●… prohibentur : sed quicquid in cor , in buccam , ad manum venerit , machinatur , garri●… & operatur , maleuolus , vanil●…quus , & facinorosus . bern. de grad . humil . c. 12. in ownem libidinē ebu●…ire , solennes voluptates frequentare circi furentis , cauea saeuientis , scenae lasciuientis , summus vitae fructus deum non timentibus . tertull. ad ma●… . l. 1. c. 20. q genes . 20. 11. r e●…od . 20. 13 , 14. deut. 5. 17 , 18. matth. 19. 18. mark. 10. 19. rom. 13. 9. s iob 6. 14. t duo animi à deo dati custodes domestici , pudor & timor . u qui pudorem amisit , bestiae par est ; qui timorem excussit , bestia p●…ior est . x oneramus asinū , & non curat , quia asinus est ▪ at si in ign●…m impellere , si in foueam praecipitare velis , cauet quantū potest , quia vitā amat , & mortem ●…imet . be●…n . de diuers . 12. y hinc heraclidae sophistae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dixit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ptolomeus sophista . z ier. 10. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . simocat . ep . 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . chrysost . serm . de ascens ▪ bestijs bestialior . bern. caut. 35. iumentis insensibilior . idem de diuers . 12. a ioan. 6. 70. b iam. 2. 19. mirū est quod homines inferni supplicia nō considerant , vel st considerent , non formidant ; cùm tamen daemones credant & contremiscaent . autor oc●…l . moral . cap. 13. contempl . 3. c esai . 5. 19. & 28. 15. ierem. 5. 12 , 13. & 23. 33. helpe 5. d psalm . 16. 8. ●…quaecunque capesses , testes factorū stare arbitrabere diuos . silius bell . pun. l. 15. in omnibus quae agis , deū praesentem cogites . caue itaque ne vel signo vel facto offendas , qui vbique praesens cernit quicquid facis . b●…rn . medit . ●… . 6. e prou. 16. 8. f deus totus est sensus , totus vis●… , totus audit●… . plin. hist. nat . l. 1. c. 7. totus auris , totus oculu●… . iren. l. 1. c. 6. g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . he●…od . oper . ●… . h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . eurip. apud clem. alex. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod tamen philemoni tribuit iustin. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . qui & ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . i 1 king. 8. 27. k ierem. 23. 25. l intra omnia , nec inclusus : extra ●…a , nec exclusus . hild●…bort . m sphaera , cuiu●… centrū vbique , circumferentia nusquam . empedocles apud trithem . ad caesar. quest . 1. contra , & aptius quàm trismegistus apud sealig . de subtil . exere . 363. n psal. 139. 7. 13. o am●… 5. 8. p psal. 39. 11 , 12. q prou. 5. 20 , 21. r heb. 4. 12. s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . t psal. 139. 13 , 2. u psal. 139. 2. x e longinquo , i. longi antequam animo insederīt meo . iun. intra hominū mentes non solum tractata , sed etiam voluenda cognoscit . ambr. offic . l. 1. c. 14. y prou. 15. 11. sic certè viuendum est , tanquam in conspectu viuamus : sic cogitandū tanquam aliquis in pectus intimum inspicere possit . quid enim prodest ab homine aliquid esse secretum ? nihil deo clusum est . interest animi●… nostris , & cogitationibus medijs interuenit . sen. ep . 83. z iob 34. 21 , 22. a psal. 119. 168. b psal. 18. 22. & 119. 6. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . greg. naz. epitaph . athanas . & potter funer . ser. d sic curat vniuersos quasi singulos , sic singulos quasi solos . ang. confess . l. 3. c. 11. sed & sic spectat , &c. hinc greg. mor. lib. 25. cap. 19. sic intendit singulis , a●…si vacet à cunctis , & sic simul intendit omnibus , ac si vacet à singulis . e genes . 39. 9. f est profectò deꝰ , qu●… qu●… nos geri●…ꝰ , auditque & videt . plaut . capt. 2. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . hesiod . oper . g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . isocr . ad demonic . quid autem prodest non habere conscium , habenti conscientiam ? ex seneca lactant instit . l. 6. c. 24. h qui●… fur ●…deret furari , si sciret à iu●…ce se videri ? autor oculi moral . c. 5. propr . 2. i ●…ab . 1. 13. k exod. 34. 7. l cassian . in collat . m illum time cui cura est vt videat te , & timendo casiꝰ sis : aut si peccare vis , quaere vbi te nō videat , & fac quod vis . aug. de verb. dom. 46. parietibꝰ oculi hominū submouentur ; numen diuinum nec visceribus submouetur , quo minus totum hominem perspiciat & norit . lactant. instit . l. 6. c. 24. n si honest●… sun●… . quae facis , omnes sciant : si 〈◊〉 , quid refert ▪ neminē scire , cùm tu scias ? o ●…e miserum , 〈◊〉 cōtemnis hunc testem . sen●…c . epist ▪ 43. populo teste fieri credam , quicquid me conscio facium . idē de beat . c. 20. o nullu●… for●… 〈◊〉 auderes in oculis homin●… , 〈◊〉 magis confundi ▪ deberet aliquid turp●… committere ante domini conspectū ? ocul ▪ moral . c. ●…5 . p genes . 18. 25. magna tib●… custodia necessaria est , magna tibi necessitas indicta probitatis , qui ante ●…cuios iudicis viuis cuncta cernentis . bern. medit . c. 6. & boet. consol . l. 5. q act. 17. 30. 2 cor. 5. 10. r sic fac 〈◊〉 , tanquam spectet epicurus . epicurus ipso . prodest fin●… dubio custodem sibi imposuisse , & habere quem respici●… , quam interesse cogitationibus tui●… iudic●… . sic viu●… tanquam sub alicui●… vi●…i , ac se●…per 〈◊〉 ; oculis . sic 〈◊〉 , 〈◊〉 feteri●… , tanquā spectet cato , aut scipi●… , aut l●…lius aliquis . sen. ep . 25. aliquis . eligendus est , & semper ant●… ocul●… habendus , vt sic tanquam illo spectante vi●…ius , & 〈◊〉 tanquam illo vidente faciamus . id●…●…pist . 11. et bernard . ad fratr . de●…te dei ; elige tibi aliquem , cuius vitae exemplar sic cordituo inh●…serit , reuerentia insederit , vt quoties recordatus futris , ad reuerentiam cogitati assurges , vitam , ordines , mores compo●…as . hic pr●…sens tibi sit quandocunque v●…lueris , occu●…rat s●…pe & cùm nolueris . omnia facta , cogitata tua cùm ab eo videri cogita●…is , a●…si videat , ●…diat , ●…endare cogetis , &c. s sic philippus rex cùm 〈◊〉 ludenti antipatr●… ven●…re 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , alutum quo ludebat , in lectum reiecit . athen. dip●…osop . l. 10. t quouis loco , quouis angulo reuerentiam habe angelo qui te custodit , 〈◊〉 illo praesente facere audeas , quod me praesente non auderes . bern. hic est magni consilij angelus , cui patensest omnis angulus . et quidam ait ; cùm quid turpe facis , quod me spectante ruberes ; cur spectante deo nō magis inde rubes ? ocul . moral . cap. 15. propr 2. u siquid turpe paras , nec iu pueri contempseris annos , sed peccaturo obstiterit tibi filius infans . iuven. sat . 14. per admonitionem dictum . x nullum putaueris locum sine teste . martin . dum. de mor. memineris deum habere te testem . ex cicer. lactant . instit . lib. 6. cap. 24. y iob 24. 15. z iob 22. 13 , 14. a psal. 94. 8 , 9 , 10. oculum in se non intendit suum , qui fecit tuum ? aug. de verb. dom. 10. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . epictit . arian . l. 1. c. 14. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; clem. alex paedag . l. 2. c. 10. d 1 iohn 3. 20. e ierem. 17 9 , 10. f psal. 19. 12. iob 9. 3 , 21. g sic viue cum hominibus , tanquam deus videat : sic loquere cum deo , tanquam homines audiant . sen. epist. 10. h nali p●…ccare : nā deus videt , angeli astant ▪ diabolus accusabit : conscientia testabitur : i●…fernum cr●…ciabit . i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . zaleucu●… in legū prooemio apud s●…ob . c. 42. k 1 pet. 4. 7. l matth. 24. 42. & 25. 13. mark 13. 33 , 35. luke 21. 35 , 36. m eccles. 11. 9. n inde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicti . et 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apud quos rationem quisque reddebat . visantur iul. pollux & harpoor . sic & dan 6. 2. o semper ita viuamus , vt rationem reddendā nobis arbitremur : putemusque nos momentis omnibus , non in aliquo orbis terrae theatro ab hominibus , sed desuper spectari ab eo , qui & iudex & testis idem futu , us est , &c. ex citer . verrin . 4. lactant. instit . l. 6 c. 24. p 2 cor. 5. 10. q rom. 14. 12. r matth. 12. 36. s rom. 2. 15 , 16. 1 cor. 4. 5. t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . chrysost. tom . 6. orat . 67. vltimum diem latere voluit , vt omnes obseruarentur . august . homil . 13. dies vltimus salubrit●…r ignoratur , vt semper proximus esse credatur . gregor . mor. l. 12. & bern. de mod . viu . ser. 69. u prou. 4. 23 , 25 , 26 , 27. x 2 thess. 2. 1 , 2. y rom. 11. 25 , 26 , 31. z apoc. 18. 2 , 9 , 10 , 17 , 18. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ioan . damasc. orth●…d . fid . l. 2. c. 1. b heb. 9. 26. c eccles. 12. 7. d genes . 3. 19. e genes . 2. 7. f visatur piscat . in n●…tis . g eccles. 11. 3. h qu●…tlem te inuen●…t 〈◊〉 cùm vocat , talem pariter & iudicat . cyprian . de mortal . qualis quisque hinc exierit suo nouissimo die , talis inuenietur in nouissimo saeculi die . aug. de verb. d●…m . 21. & epist. 80. et greg. dialog . l. 4. c. 37. & apud gratia●… . dist . 25. i matt. 24. 48 , 49 , 50 , 51. luke 12. 45 , 46. k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . l etsi concluso superessent tempor●… seclo , vt posset longos mundus habere dies : nos tamen occasum nostrū obseruare deceret , et finem vitae quemque videre suae . nam mihi quid prodest , quod longo flumina cursu semper inexhaustis prona ferūtur aquis ? multa quod annosae vicerunt saecula syluae ? quodque suis durant flor●…a rura locis ? ista manent : nostri sed non mansere parentes . exigui vitam temporis hospes ago . prosper ad voeorem . t longè est quidē dies iudieij ; sed vniuscuiusque hominis di●…s vltimus longè esse non potest ; quia breuis est vita , & vitae breuitas incerta . aug. de verb. dom. 16. & de 10. chord . 2. & homil . 28. u matth. 24. 32 , 33. luk. 21. 30 , 31. x 2 thess. 2. 3. y rom. 11. 25 , 26 , 31. z apoc. 17. 16 , 17. a vise culsum de re medica l. 2. c. 6. b amos 8. 9. c psal. 55. 23. & 102. 24. d iob 15. 33. & 21. 23. e 2 sam. 12. 18. mors tam iuveni ante oculos deb●…t esse quàm seni : nō enim citamur ex censu . senec. ep . 12. fata enim seriem non seruant . ibid. 63. quis est adolescens , cui exploratum sit se ad vesperam esse victurum ? cic. de sen. senibus mors in ianuis , adolescentibus in insidijs est . bern. de conuers . c. 14. et sub eodem pueritia fato est . fuscꝰ apud sen. suasor . 2. f 2 sam. 11. 25. g esai . 65. 20. pauci veniunt ad senectutē . cic. de sē . h iob 14. 1 , 2. psal. 90. 3-10 . i psal. 39. 5. k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . plut. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . punctum est quod viuimus ; & adhuc puncto minus . sen. epist. 60. l matth. 26. 46. m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . plut. de sera num . vindict . n psal. 102. 12 , 24. & 90. 2. 1 tim. 6. 16. aetas in nobis : aerum in angelis : aeternitas in deo ; quae deus ipse est . scal. de subtil . exerc . 359. §. 7. o erras si in nauigatione tantùm existimas minimis esse quo a morte vita diducitur . in omni loco aequè ●…enue interuallum est . non vbique se mors tam prope ostendit ; vbique tam prope est . sen. ep . 49. p ecce hic vltimus dies : vt non sit , prope ab vltimo est . ibid. 15. q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . basil. sel. indenuntiatae sorte rapimur . fuscꝰ apud sen. suasor 2. r eccles. 8. 8. nulli iusso cessare licet ; nulli scriptis proferre diem . senec. herc. fur . s heb. 9. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . basil. sel. homil . 26. t incertis est quo te loco mors expectet ; itaque tu illā omni loco expecta . senec. ep . 26. mors vbique te expectat , & tu igitur , si sapis , eam vbique expectabis . aug. de spir . & anim , c. 51. ocul . moral . c. 7. & bern. medit . cap. 3. u deut. 32. 29. x lament . 1. 9. y quicquid facies , vespice ad mortem . sen. ep . 114. nulla res magis pr●…derit , quàm cogitatio mortalitatis . idem de ira l. 3. c. 42. z psal. 90. 12. a matth. 2●… . 60. iohn 19. 41. b 1 king. 4. 25. zach. 3. 10. c siue comedam , fiue bibam , fiue aliud aliquid faciam , semper vox illa terribilis auribus meis insonare videtur , surgite mortui , venite ad iudicium . hieron . in matth. citante pepin . de confess . d 1 cor. 10. 31. e sic quotidie viuamus , quasi die illa iudicandi simꝰ . hieron . in matth. 24. omnem crede diem tibi diluxisse supremum . horat. epist. 4. l. 1. dies omnis pro vltimo habeatur . martin . de morib . et senec. epist. 12. sic ordinandus est dies omnis , tanquam cogat agmen , & consummet atque expleat vitam . et de bren . vit . c. 7. qui omnes dies tanquā vltimum ordinat , nec optat crastinū , nec time●… . f prou. 27. 1. iam 4. 13 , 14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; ana●…r . nesc●… quid serus vesper vehat . varro satyr . & liu. hist. l. 45. quis scit an adijciant hodiernae tempora summae crastina dij superi ? hor. c●…rm . l. 4. ode 7. aetas quid crastina voluat scire nefas homini . stat. theb. l. 3. nihil de hodierna die promittitur : nihil de h●… : hora. sen. ad marciam . c. 10. g malè viuit , quisquis nescit benè mori . sen ▪ de tranquill . c. 11. h sic vi●…e , vt quotidiò merearis accipere . qui non meretur quotidiò accipere , non meretur post ann●… accipere . ambros. de sacram . l. 5. c. 4. i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . musoniꝰ apud stob. c. 1. k gen. 19. 23 , 24 , 25. l nonne multi sani dormierunt , & obdormierūt ? aug. homil . 28. et mors somno continuata est . senec. ep . 66. m cuiuis potest accidere , quod cuiquā potest . p. syrus apud sen. ad marc. c. 9. & de tranq . c. 11. n hodie fieri potest , quicquid vnquam potest . senec. ep . 63. o 2 sam ▪ 14. 14. p esai . 38. 1. q hoc citra diem mortis praesta : moriantur ante te vitia . senec. epist. 27. vno die ante mortē poenitentiam agito . sapiens quidā hebraeus . i. omni die . quomodo enim de die in diem differendo peccas , cùm extremum diem 〈◊〉 nescias ? aug. epist. 145. r id ago vt mihi instar totius vitae sit dies . nec tanquam vltimam rapio , sed sic illum aspicio , tanquam esse vel vltimus possie . hoc animo tibi hāc epistolā scribo , tanquam cùm maximè scribentem mors euocatura sit . paratus exire sum . sen. epist. 61. s dic tibi dormituro ; potes non expergisci . dic experrecto ; potes non dormire amplius . dic ex●…unti ; potes non reuerti . dic reuertenti ; potes non exire . senec. ep . 49. t num. 25. 8. 2 sam. 6. 7. helpe 7. u to●…i incumbamus huic operi , tam sancto ▪ tam necessario , scrutemur vias & studia nostra : & in eo se quisque iudicet profecisse , non cùm iam non inuenerit quod reprehendat , sed cùm quod inuenerit reprehendet , &c. bern. in cant. 58. x 1 cor. 11. 31. y bonum iudicium quod diuinum praeuenit , quod diuino subducit . volo praesentari vulturi irae iudica●…us , non iudicandus . bern. in cant. 55. z 1 cor. 11. 28. a psal. 4. 4. b psal. 119. 59. c zephan . 2. 1 , 2 ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 excutite v●…s , i●…erumque excutite . iun. d lament . 3. 40. e 2 cor. 13. 5. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . g galat. 6. 4 , 5. h vt testimonium perbibeat conscientia propria , non lingua aliena . aug. in 1 ioan. 6. i 2 cor. 1. 12. k rom. 2. 15. l 1 iohn 3. 20 , 21. m coram deo indicatur , qui corde dominū conspi●…it , & actus eius sub eius praesentia solicita inquisitione discernit , quē tanto quis securius expectat , quanto quotidiè vitam suspectiꝰ ●…minat . qui. ●… . ad extremum eius iudicium venit , nō iam coram ill●… , sed ab ill●… indicatur . greg. m●…r . l. 25. c. 6. n a●…arus totus in rationibus . o quod apud lu●…uriosum , sed diligentem euenit , ratio mihi constat impensae . non possum dicere , me nihil perdere , sed quid perdam , & quare , & quemadmodum dicam . sen. ep . 1. p luke 16. 8. q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . greg. naz. apud anton. meliss . l. 1. c. 64. satius est vitae suae rationes , quam frumenti publici noss●… . sen. de bre●… . vit ▪ c. 38. r quotidiè cum vita paria faciamus . sen. epist. 101. s rationē cum domino crebrò putet . de villi●…o cato de re r●…stic . c. 5. t animus quotidiè ad rationem reddend●…m v●…candus est . senec. de ira l. 3. c. 36. u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; pythag. carm ▪ aur . & plut. de curiosit . x pythagoreorum more , quid quoque die dixerim , audierim , eg●…rim ; commemoro vesperi ▪ cato apud ci●… . de senect . y f●…ciebat hoc quotidiè sex●…ꝰ , vt cōsummato die cùm se ad nocturnam quietem recepisset , interrogaret animū suum ; quod hodie malum tuum sanasti ? cui vitio obstitisti ? qua parte melior e●… ? senec. de ira l. 3. c. 36. z vtor hac potestate , & quotidiè apud me causam dico . cùm sublatum è conspectu lumen est , & conticuit vxor moris mei iam consci●… , totum diem iam mecum scrutor , facta ac dicta mea remetior . sen. ibid. et alibi ad l●…cil . scrutor me prius ; deinde hunc mundum . a vir bonus & sapiens , non prius in dulcem declinat lumina somnum , omnia quàm longi reputauerit acta diei ; quo praetergressus ? quid gestū in tempore ? quid non ? curisti facto decus absuit , aut ratio illi ? quid mihi praeteritum ? ●…ur haec sententia sedit , quam melius mutasse fuit ? quid volui quod n●…lle b●…num suit ? v●…ile h●…nesto cur malu●… antetul●… ? sic dicta & facta p●…r omnia ingrediens , ortoque à 〈◊〉 cuncta reuoluens , offensus prauis , da●… palmam & praemia rectis . auson . idyll . 16. b tanti vitrum , quanti margaritum ? post tertull. ad martyr . hieron . ad demetr . & ad saluinam & alibi . l si semper hoc , cùm opus est , facis ; semper facis ▪ bern. in cant. serm . 58. nobis enim putationis semper est tempus , quiae semper est opus . ibid. m quid pulchrius ●…ac consuetudine e●…cutiendi totum diem ? moderatior erit , qui sciat sibi quotidi●… ad i●…dicem esse veniendū . qualis ille somn●… post recognitionem sui sequitur ? quam tranquillus , altus , liber , cùm aut laudatus est animus , aut admonitus ? &c. senec. de ira l. 3. c. 36. helpe 8. e panaetius adolescentulo quaerenti , an sapiens amaturus esset ; de sapiente , inquit , videbimus : mibi & 〈◊〉 qui adhuc à sapiente longè absumus , non est committendum , vt incidamus in rē commotam , impotentē , alteri ●…mancipatam ; vilem sui . itaque conscij nobis imbecillitatis nostra quiescamus . quod ille de amore , hoc ego de omnibus : nec vino infirmum animum committamꝰ , nec for●… , &c. quantum possumus , nos à lubric●… recedamus ▪ in sicco quoque parum fortiter stamus . sen. epist. 116. f sapienti non soli itè custodire se tut●…m est : gradum vbi volet , sistet . nobis , quia non est regredi facile , optimum est omninò nō progredi . sen ibid. g iob 1. 5. h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . so 1 king. 2. 13. vise sis drus. observ . l. 16. c. 7. i it is a fooles best wisdome to be iealous of his owne follie . k iob 9. 28. verebar omnia opera mea . l iob 31. 1. m matth. 26. 41. n aduersa est confidentia , quae periculis vitam suam pro certo commendat . et lubrica spes , quae inter fomenta pe●…cati saluari se sperat , autor de singular . cleric . o vt ignis , vbi foenum vel culmum arripuerit , sine mora simulac materiā attigerit , flammam lucidam accendit : ita ignis concupiscentia simul●…t per oculorum intuitum formam elegantem at●…igerit , animum statim exurit . chrysost . de oziaserm . 3. p iohn 18. 25 , 26. r matth. 26. 41. s luke 21. 36. t ephes. 6. 18. 1 pet. 4. 7. u multos impedit à firmitate praesumptio firmitatis . nemo à deo fit fir●… , nisi qui se à seipso sentit infirmum . infirmatus est in se , vt firmus secret in te . non firmaretur , si non infirmaretur , vt abs te in te perficeretur . aug. de verb. dom. 13. x consilij satis est in me mihi . arachne apud ouid. met . l. 6. y 2 tim. 4. 17. z 2 cor. 12 9 , 10. a 2 cor. 4. 7. b in hac parte expedit plus benè timere , quàm malè fidere . et vtilius est , infirmum se homo cognoscat , vt fortis existat , quàm fortis videri velit , & infirmus emergat . autor de singular . cleric . sed & tertull. de cultu foem . vtilius si speremus nos posse delinquere . sperando enim timebimus , timendo cauebimus , cauendo salui erimus . qui securus agit , non est sollicitus , non possidet tutam & firmam securitatem : at qui sollicitus est , is rerè poterit esse securus . c prou. 28. 14. d rom. 11. 21. 1 cor. 10. 12. e praesumpsit nescio quid , quod in illo nondum erat . aug. in psal. 55. posse se putauit quod non potuit . bern. de temp . serm . 88. f iohn 13. 36 , 37. g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . se christo opposuit ; se caeteris praeposuit ; sibi totum imposuit . chrysost. in matth. homil . 82. h matth. 26. 33 , 34 , 35. i volebat planè pro domino animā ponere , volebat : neque enim deum id pollicendo fallebat : sed quas vires haberet voluntas ipsa nesciebat . august . de orig . animae l. 4. c. 7. k non se norat aegretus : sed agretum norat medicus . veriorque inuenta est medici praedictio , quàm agroti praesumptio . aug. in psal. 138. l iussus requiescere , postquam tertia compositas vidit nox currere venas &c. pers. sat . 3. qui acuta febre diu laborauit , si morbus per bidnum triduumue intermiserit , dicit statim , iam licet ad satietatē edere , &c. stella ad luc. 11. quod aegris euenit , quos longa imbecillitas vsque to affecit , vt nunquā fine offensa proferantur ; hoc accidit nobis ▪ quorum animi ex longo morbo reficiuntur . senec. epist. 7. m qui praesumit , minus veretur , minus praecauet , plus periclitatur . tertull. de cultu foem . timor salutis fundamentum est : praesumptio impedimentum timoris . ibid. n vt cautela minorum sit ruinae maiorū . greg. mor. lib. 33. c. 15. scriptae sunt ruinae priorum ad cautelam posteriorum . stultus quippe est , qui praecedentem cadere videt & ipse non cauet . rad. ardent post trinit . 9. cautum itaque debet reddere , non sequacem , error alienus . cassiod . l. 7. ep . 2. cum magnos cecidisse attendūt , parui timeant . augustin . in psalm . 50. nimium praceps est , qui tranfire contendit , vbi alium conspexerit cecidisse : & vehementer infraenis est , cui non incutitur timor alio pereunte . amator verò est salutis suae , qui euitat alienae mortis incursum : & ipse est prouidus , qui sollicitus fit cladibꝰ caeterorum . autor de fingul . cleric . vita itaque f●…ueam in quam alium vides cecidisse : aliena pericula in te pertimesce : alterius perditio tua sit cautio . isidor . soliloq . l. 1. o prou. 8. 13. p rom. 12. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . q timor dei cum amore coniunctus . caluin ▪ instit . l. 1. r psal. 97. 10. s amas deum ? debes odisse quod odit . aug. in psal. 96. t rom. 12. 9. u stomachum fecit illi luxuria : citò tamen cum illa redibit in gratiam . tunc de illo feremu●… sententiam , cùm fidem nobis fecerit , inuisam iam sibi esse luxuriam . nunc illis malè cōuenit . sen. ep . 112. x psal. 66. 18. y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . plut. de virt . m●…r . z 2 sam. 13. 15. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . clemens alex. paedag . l. 2. c. 10. b si quaeris odio misera quem statuas modum ; imitare amorem . senec. med. act . 3. c 2 sam. 13. 16 , 17. helpe 10. branch 1. d ephes. 4. 28. c prou. 23. 21. & 24. 30. ad finem . otio nihil deterius ; quod nec noua acquirit , & parata consumit . pelag. ad demetr . * prou. 18. 9. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . phocylid . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . quidam apud socratem hist. lib. 4. cap. 23. g prou. 19. 15. h paulisper vigilantia amittitur , dum à benè operandi studio cessatur . greg. pastor . p. 3. c. 1. §. 16. i ezech. 16. 49. k nihil agendo malè agere homines discunt . ca●…onis oraculum , quo nihil verius . colum. de re r●…st . l. 11. c. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . chrysost. tom . 6. serm . 90. et sirac . 32. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . chrysost. in genes . homil . 14. & de prouid . l. 1. & in matth. homil . 35. & in 1 cor. homil . 23. l ab otiosis ad noxia , à leuioribus ad grauiora facilis est lapsus . greg. de pastor . p. 3. c. 1. §. 15. & dialog . l. 3. c. 15. m bonum est non fecisse malum . n malum est non fecisse bonum chrysost . ser. de virt . & vit . o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . eustath . ad homir . il. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . et lethi consanguineus sopor . virgil. aen. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . basil. caes. hom . 1. et senec. her. fur . act . 4. sc. 2. frater durae languide mortis , pauidum leti genus humanum cogis longā discere mortem . et gorgias senex in somnum prolapsus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . aelian . hist. var. lib. 2. cap. 35. p speculum mortis somnus . tertull. de anima c. 24. per imaginem mortis fidem initiaris resurrectionis . ibid. c. 25. quid est mors ? somnus consuet●… longior . chrysoft . ad pop . homil . 5. inde chrysolog . serm . 59. vt resurrecturum t●… iugi & verna●…ulo instruaris exemplo , quoties dormis & vigilas , toties moreris & resurgis . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . menand . q 1 cor. 15. 6 , 51. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . basil. sel. homil . 31. inde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicta . r hinc alexidis griphus de somno , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . athen. l. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . eustath . iliad . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . itaque plato apud laert. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ex legum l. 3. nihili est , qui piger est . plaut . r●…d . act . 4. sc. 2. s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 esse . aristot. ethic. ni●…m . l. 1. c. 13. t vigilia somno simillima . sonec . de prouid . c. 5. u somno delectari est quasi mortem moliri . martin . dum. de morib . vita enim ▪ profecto vigilia est . plin. prafat . hist. natur . et revera plus vigilare , plu●… viuere est . nam quid tam mortis simile quàm dormientis aspectus ? quid tam vita plenum quam forma vigilantis ? chrysolog . serm . 24. x 1 timoth. 5. 6. otium fine literis mors est , & viui hominis sepultura . senec. epist. 83. itaque de vacia idem , latente non viuente , quem tamen solum viuere asinius aiebat , tāquam de sepulto , hîc filus est vacia . epist. 55. qui enim latitant & torpent , sic in domo sunt , tanquam in conditiuo . horum licet in limine ipso nomen marmori inscribas : mortem suam antecesserunt . idem epist. 60. y iusta sibi faciunt . senec. epist. 122. se esserunt . idem epist. 12. se quisque , & viuit , & effert . manil. l. 4. de coecis . z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . plato . impij etst videantur viuere , miseriores tamen sunt omnibus mortuis , carn●…m suam vt tumulum circumferen●…es , cui infoelicem infod●…runt animam suam . ambr. de ca●…n & abel lib. 2. cap. 9. a matth. 12. 44. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . c vise ambr. hexamer . l. 5. c. 8. d semper aliquid operis facito , vt diabolus te semper occupatum inveniat . hieron . ad rustic ▪ res age , tutus eris . ouid. remed . nam si non intendes animum studijs & rebus honestis , inuidia vel amore vigil torqueberis . horat. lib. 1. epist. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . hipponact . apud stob. e 1 cor. 7. 20 , 24. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . g vocatio in qua . ad qu●… . h mesaliani , fi●…e euchetae , de quibus epiphan . haer . 80. & aug. de haeres . c. 57. & theodoret. hist. l. 4. c. 11. & fab. haer . l. 4. c. 25. i luke 18. 1. 1 thess. 5. 17. k 2 thess. 3. 12. l 1 thess. 4. 11. m 2 thess. 3. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . n 2 thess. 3. 6 , 11. o 1 tim. 5. 8. p tit. 1. 16. q 1 tim. 5 8. r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . pittacus referente demetrio phalar . apud st●…b . c. 3. branch 2. s dum vitant stulti vitia , in contraria currunt . et , incidit in scyllam , cupiens vitare cha●…ybdin . horat. t zachar. 4. 1. u excitandꝰ èsomno & rellicandus est animus . senec. epist. 20. excitandus est semper animus stimalis spiritualibus . oratio , lectio , &c. incitamenta eius sunt . pelag. ad demetriad . x 2 tim. 1. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . honestarum rerum semina animi nostri gerunt : quae admonitione excitantur , non aliter quàm scintilla flatu leui adiutaignem suum explicat . sen. ep . 95. y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . homer . odyss . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . eustath . ibid. a 1 thess. 5. 19 , 20. b pro. 26. 20. deficientibus lignis deficit ignis . c psalm . 119. 28 , 37 , 50 , 93. d prou. 29. 18. e esai . 58. 1. f iohn 5. 25. g 1 sam. 13. 14. h col●…ss . 3. 16. i iohn 7 ▪ 38. k psal. 16. 7. l psal. 32. 8. & 51. 13. m 2 sam ▪ 2●… . 1. the sweet songster of israel . n psal. 7 & 22. & 34. & 52. & 54. & 56. & 57. & 1●…9 . &c. o psal. 42. 4. & 122. 1. p psal. 27. 4. & 42. & 63. & 84. q psal. 1. 1 , 2. r psal. 119. 97. s psal. 16. 7. & 63. 5 , 6. & 119. 62. t psal. 55. 7. u psal. 119. 164. x rebus non me trado , sed commodo . quocunque cōstiti loco , aliquid in animo salutare verso . cùm me amicis dedi , non tamen mihi abduco : nec cum illis moror , quibus me causa ex efficio nata ciuili congregauit , sed cum optimo quoque sum ; ad illos animum m●…m mitto . senec. epist. 62. e●… ad lucil. ibid. 15. quicquid facies , citò redi à corpore ad animum : illum diebus ac nectibus exerce . y logatur chrysost ▪ de lazaro & diuite , homil . 3. z 2 tim. 3. 7. * sicut laborantibus manibus nec ocu●…ꝰ proptereà clauditur , nec auris abstinet ab auditu : sic , imò & multo melius laborante corpore , mens quoque ipsa sua intenta sit operi , vt non prorsus vacet . bern. de diuers . 40. question ▪ answer . a exemplum ponitur de existente in vase perforato , qui licet possit quod libet singulorum foraminum obstruere , non tamen omnia : dum enim vnum obstruit , aliud patens relinquitur . scotus in 2. dist . 28. q. 1. sinnes . sort 1. b in quibus est voluntas facti , sed non voluntas peccati . aug. retract . l. 1. c. 15. c et comes & causapeccati . nauarr. enchirid . cap. 23. §. 46. d vt liberius peccent , libenter ignorant . bern , de bon . deser . e si scissent , non secissent . tertull. apolog . f rom. 7. 21 , 23. gal. 5. 17. velimus nolimus , habemus illas : titillant , blādiuntur , stimulant , infestant . aug. de verb. dom. 45. vt non sint , vultis , sed non potestis . ibid. & de verb. ap. 4. non potes , & velles posse , ouid. rem . l. 1. g gen. 15. 11. stella in luc. 11. hildebert , epist. 7. et berengos . de luce visib . & invis . h distinguendum inter cogitationes illas , quibus voluntas fauet , quas cum dilectione amplectitur , & illas quae repugnanti atque invito animo suggeruntur , quibus mens cum horrore quodam renititur , vt resistat , quibus vt contristatur admissis , ita gaudet repulsis . pelag. ad demetriad . aliud est enim nolentem tangi , aliud consentientem animū perimi , greg. mor. lib. 21. cap. 7. i psal. 43. 3 , 4 , 5. k nam neque chorda sonum reddit quem vult manus & mens , poscentique grauem , persaepe remittit acutum . hor. art . poet . l r●…m . 7. 23. m psal. 42. 5 , 6 , 11. mark. 9. 24. n 2 chron. 30. 18 , 19. nehem. 1. 11. rom. 7. 17 , 20. o luke 12. 48. rom. 7. 15 , 16 , 21 , 23. 1 iohn 3. 4 ▪ sort 2. p matth. 13. 25. q matth. 26. 31 , 74 , 75. r deut. 17. 12. s psal. 19. 13. num. 15. 30 , 31. t 2 cor. 12. 21. 1 tim. 5. 6. u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; ioan. ieiun . de poenit . nem●… vnquam vigilans 〈◊〉 est . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . aristot. de epilepticis quibusdam , de somn . c. ●… . benefit 1. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p●…l . l. 5. c. 11. x see 2 sam. 5 4 , 5. y 2 sam. 2. 2. z 2 sam. 3. 2 , 3 , 4. & 5. 13. a deut. 17. 17. b 2 sam. 12. 2 , 8. c 2 sam. 5. 13. & 15. 16. d 2 sam. 11 , 2 ▪ 3 , 4. e genes . 39. 7 ▪ 13. cōcupiscitur à domi●…a adolescens , nec ad concupiscentia●… prouocatur : rogatur , & fugit vna hac in re & blanditur & supplicat , quae in caeteris imperabat . cast●…m animum nec ae●…as adolescentiae p●…rmouet , nec diligentis autoritas . non aspect ●… solùm , sed ipso poe●…è complex●… prouocatus à foemina , foeminam non concupi●…it . pelag. ad demetriad . f legatur chrysost. de prouid . deil. 2. g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . iuuentutis portus matrimonium . plut. apud drus. lib. 1. quaest . 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . chrysost. de ozi●… 3. h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; chrysost. de iob & adam t●…m . 5. serm . 90. i non vidisse crimen est ; sed cauendum ne orig●… criminis sit : incideri●… oculus ; sed non intendat affectu●… . ambros. de poeni●… ▪ l. 1. c. 14. k psal. 119. 37. l innocens intuitu●… aspectis fit noceu●… . greg. mor. l. 21. c. ●… . m psal. 32. 3 , 4. & 38. 3. n gen. 39. 9 , 10 ▪ o gen. 39. 11 , 12. p excusatur , quod ingressu●… est ; praedicatur quod ●…lapsus est . ambros. 〈◊〉 ioseph . c. 5. q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pl●…t . ap●…ph . reg . & duc . r gen. 42. 15 , 16. s aduersus mai●…ra vigilantibus quedam 〈◊〉 min●…tiora surrepunt . aug. in psal. 118. dura prae●…auentur magna , non timentur minuta . idem in psal. 39. & ruffin . ibid. t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . chrysost. de compunct . 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . idem tō . 6. serm . 67. u non pecca●…is , ●…i vigil . 〈◊〉 . aug. de verb. ap. 28. benefit 2. x num. 15. 30. hebr. 10. 29. y ante peccandū ▪ inter peccandū , post peccatum . a galat. 5. 17. velle●… enim omninò nec concupiscere . aug. de verb. ap. 4. & de ver●… . d●…m . 43. difference 1. b matth. 26. 41. c galat. 6. 1. d ephes. 6. 12. e rom. 7. 23. iam. 1. 15 , 16. f pro. 27. 33. conserit man●… vt dormiat . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . l●…cian . de mercenar . g non vaco somno , sed succumbo . senec . epist. 8. h act. 20. 9. i sic homer . iliad . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . et iliad . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. vbi eust●…h . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 et rursus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . difference 2. k caue ne aliquandò totus dormias . bern. de ord . vitae . animus quo peius se habet , minus sen. ●…it . nam qui leuiter dormit , & species secundum quietem capit , aliquando dormire se dormi●…ns cogitat : grau●… autem somnus etiam insomnia extinguit , animumque altiꝰ mergit , quam vt vti intellectu vllo sinat . sen. ep . 54. d●…lcis & alta quies , placidaeque ●…imillima morti . virg. ae●… . l. 6. l nulla quies somnis : ne●… , non cessura quieti , cura s●…poratur : sed in illa pace sop●…ris pacis eget studij labor insopitus , & ips●… cura vigil somno libros operamque ministrat . ex architreni●… . aut●…r oculi moral . c. 11. ●…ond . 5. et putean . attic. epist. 1. ipsa quies quae curarum sepultura esse solet , securitatem denegabat , dum periculi imago per somni nebulam aucta ligatum animum non sinebat constantia sua v●…i . m cant. 5. 2. n eustath . ad illud homeri il. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . difference 3. o 1 iohn 5. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . q dormienti●… qu●… que insomnia tam turbulenta sunt q●…ā dies . sen. ep . 56. e●… somni quiete inquieta , vt aug. de ciuit . dei , l. 22. c. 22. vel pauore ipso expergiscuntur , vt plin. hist. nat . l. 10. c. 75. r 1 sam. 24. 6. s 2 sam. 24. 10. conclusion . t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod matres facere solent , cùm poma , bellaria , vel tale quidpiam in puerilem sinum immiserint , nequid excidat , contractam vndique tuniculam singulo subijciunt : idem & nos faciamus , orationem in lo●…gum protr●…ctam contra●…amus , & in memoriae cust●… 〈◊〉 〈◊〉 . chrys●…st ▪ de oz●…a ser. 3. in fine . s psal. 19. 12. matth. 6. 12. t peccata quotidi●…ae 〈◊〉 . tertull. de pudi●… . u luke 12. 35 , 36 , 40. x 1 thess. ●… . 10. y r●…m . 14. 8. z matth. 25. 10. * 1 thess. 4. 17. the meditations, soliloquia and manuall of the glorious doctour s. augustine translated into english. selections. english augustine, saint, bishop of hippo. 1655 approx. 456 kb of xml-encoded text transcribed from 230 1-bit group-iv tiff 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xml conversion the meditations , soliloqvia , and manvall of the glorious doctour s. augustine . translated into english. the seconde edition . printed at paris , by m rs blageart , m.dc.lv. the preface to the reader before the meditations , soliloquia , and manuall of s. augustine . these three little treatises of the great s. augustine , might all well haue bene called manualls , in respect that they are of soe smalle bulke , as with ease to be portable by euery hand . but yet as the are are little manualls , soe with all they may be accounted great cordialls , for the relation vvhich they haue , and for the place vvhich they deserue to hold , in the hart of man. they principally consist of most sweete affections , and aspirations , which the enamoured soule of our incomparable saint was euer breathing out to almighty god ; beseeching him in most tender manner , to be dravving it still , neerer to himselfe . wee may see , hovv he aspired to perfect vnion vvith that diuine maiestie , but withall vve must knowe , that first , he had taken paines to purge himselfe entirely , from all errour , sinne , and vanitie ; and to plant the habits of vertue in his hart , by a most attentiue and faithfull imitation of the humilitie , and charitie of christ our lord. vade , & tu fac similiter . for vnlesse thou trauaile in that high way , thou wilt neuer arriue to that iourneys end . nor art thou to looke for any experimentall knowledge of gods sweetnes , till by prayer & practise of solid vertue , the bitter iuyce of sinne , and the offensiue smoake of passion be discharged . but that being done , roome is made for god , and he will make thee knowe , and feele , how good he is . the table of the chapters contained in the meditations . the first chapter . the inuocation of the omnipotent god for the amendement of his life page 1 chap. 2. the accusation of man , and the commendation and praise , of the diuine mercy , 4 chap. 3. the complainte of a man who is not heard by our lord through his disobedience , page 9 chap. 4. the feare of the iudge page 12 chap. 5. the father is inuoked by the sonne , 16 chap. 6. heer man representeth the passion of the sonne to the father . page 19 chap. 7. heer man acknowledgeth that himselfe by his sinnes , is the cause of the passion of christ our lord , page 23 chap. 8. heer man exposeth the passion of the sonne , to god the father , for the reconciliation of man , page 28 cap. 9. of the inuocation of the holy ghost . 35 chap. 10. the prayer of the seruant of god conccauing humbly of himselfe , 37 chap. 11. a prayer to the blessed trinity , 38 chapter 12. a confession of the omnipotency , and maiesty of god , 39 chapter 13. how god the eather vouchsafed to helpe mankinde , and of the incarnation of the worde , page 42 chap. 14. of the confidence which a soule ought to haue in our lord iesus , & in his passion , 45 chap. 15. of the immense charity of the eternall father towards mankinde , page 48 chap. 16. of the twofolde nature of christe our lord , who pittyeth , and prayeth for vs. 52 chap. 17. of the thanks which a man owes to god , for the benefitt of redemption , 56 chap. 18. a prayer to christ our lord page 60 chap. 19. he distinguisheth betweene that vvisdome , which is called the howse of god , and that other vvisdome which is supremely diuine , page 65 chap. 20. he prayeth that the spirituall howse of god , may pray for him , page 70 chap. 21. how full this life of ours , is , of bitternesse , 73 chap. 22. of the felicity of that life , which our lord hath prepared , for them that loue him , 75 chap. 23. of the felicity of that soule which departeth hence . 78 chap. 24. he inuoketh the saynts , 80 chap. 25. the desire of the soule toward the supernall citty of ierusalem , page 87 chap. 26. a hymne of paradise , page 88 chap. 27. of the continuall praise , which a soule conceiueth by the contemplation of the diuinity , 93 chap. 28. vvhat it is to see god , and to inioy him , after a sort , and how we are to thinke of god , 98 chap. 29. he declareth many propertyes of almighty god , 100 chap. 30. of the vnity of god , and the plurality of persons in him , page , 107 chap. 31. a prayer to the blessed trinity , 112 chap. 32. that god is the true , and souuereigne life , 114 chap. 33. of the praise which men and angells giue to god , 117 chap. 34. he complayneth against himselfe for not being moued , with the contemplation of god whereat the angells tremble , 124 chap. 35. a prayer which greatly moueth the hart to deuotion , and to diuine loue , 128 chap. 36. a most deuoute prayer by way of thanks-giueing , 138 chap. 37. a most holy , & most excellent prayer to almighty god , whereby the soule is greatly moued to deuotion , page , 148 chap. 38. a prayer to be made in affliction , 161 chap. 39. another prayer to our lord iesus christe , 163 chap. 40. another prayer to god. 172 chap. 41. a prayer vpon the passion christe our lord , 180 the table of the chapters contained in the soliloquia . the first chapter . of the vnspeakable sweetnes of god , pag 192 chap 2. of the misery and fragility of man , p. 200 chap. 3 of the admirable light of god , 206 chap. 4. of the mortality of mans nature , 208 chap. 5. vvhat it is , to be made nothing , 211. chap. 6 , of the fall of a soule by sinne , 215 chap. 7. of the manifolde benefits of almigthy god , 216 chap. 8. of the future dignity of man , 221 chap. 9. of the omnipotency of god , 226 chap. 10. of the incomprehensible prayse of god , 228 chap. 11. of the hope , which is to be erected towards god , 231 chap. 12. of the snares of concupiscence . 234 chap. 13. of the misery of man , & the benefits of god , 238 chap. 14. that god doth consider the workes , and purposes of mankinde . with a perpetuall attention , 243 chap. 15. that man of himselfe can doe nothing without diuine grace , 248 chap. 16. of the temptation of the deuill , 255 chap. 17. that god is the light of iust persons , 259 chap. 18 , of the benefits of god , 265 chap. 19. of the feruour of charity , 271 chap. 20. that god hath submitted all things to the seruice of man , 274 chap. 21. that the greatenes of the diuine counsell may be inferred by the consideration of temporall blessings , 277 chap. 22. that the diuine sweetnes taketh away all the present bitternes of the world , 280 chap. 23. that all our hope , ought to be placed in our lord , 284 chap. 24. that all our saluation depends vpon our god , 286 chap. 25. that the will of man , wanteth efficacy towards goods workes without the grace of god , 289 chap. 26. of the antient benefits of almighty god. 291 chap. 27. of the angels which are deputed to the custody of man , 293 chap. 28. of the profound predestination , and prescience of god , 298 chap. 29. of them who first were iust , and afterwards became wiked , 303 chap. 30. that a faithfull soule is a sanctuary of god , 306 chap. 31. that god is not to be found , eyther by the exteriour or interiour senses . 308 chap. 32. a confession of true faith , 322. chap. 33. of the confession of our owne basenes , 331 chap. 34. a considerations of the diuine maiestie , 333 chap. 35. of the desire & thirst of a soule towards god , 338 chap. 36. of the glory of our celestiall country , 346 chap. 37. a payer to the blessed trinity , 352 the table of the chapters contained in the manuall . the first chapter . of the wonderfull essence of god , page 355 chap. 2. of the unspeakable knowledge of god 357 chap. 3. of the desire of à soule which thirsteth after god , 360 chap. 4 of the misery of a soule which loues not god , 362 chap. 5. of the desire of a soule , 365 chap. 6. of the felicity of à soule which is freed from the prison of flesh . and bloud , 367 chap. 7. of the ioyes of heauen , page 369 chap. 8. of the kingdome of heauen , pag 341 chap. 9. how god doth comfort an afflicted soule , 343 chap. 10. of the sweetnes of diuine , loue , 345 chap. 11. of the preparation of our redemption , 349 chap. 12. of spirituall ioy , 378 chap. 13. that the vvord incarnate is the cause of our hope , 381 chap. 14. how sweet a thing is is to thinke of god , 382 chap. 15. how much tribulation endured for christ our lord , is to be desired , 384 chap , 16. how the kingdome of god may be obteyned , 386 chap. 17. vvhat a happy place heauen is , page 387 chap. 18. vve cannot make any requitall to almighty god , but only by loue , 390 chap. 19. vvhat it is which god rereth of vs , that so we may be like himselfe , 392 chap. 20. of the confidence of a soule which loueth god , 394 chap. 21. vvhat god did for man , 397 chap. 22. of the remembrance of the woundes of iesus christe our lord , 399 chap. 23. the remembrance of the woundes of christ our lord , is our remedy in all aduersity , 400 chap. 24. an exhortation of the soule to the loue of christ our lord , 402 chap. 25. that nothing can suffice the soule , but the supreme good , page 405 chap. 26. vvhat the knowledge of truth is , 407 chap. 27. vvhat at the mission of the holy ghost doth worke in vs , page 448 chap. 28. of the working of that soule which loueth god , 411 chap. 29. of the harts true repose , page 413 chap. 30. vvatsoeuer doth withdraw the sight of the mind from god , is wholly to be auoyded , 414 chap. 31. how the vision of god was lost by sinne , & that misery came so to be found out , 416 chap. 32. of the goodnes of god , 419 chap. 33. of the delightfull fruition of god , 421 chap. 34. that this supreme good is to be desired , 423 chap. 36. of the mutuall charity of the saints in heauen , 426 chap. 36. of the fulnes of the ioy of heauen , 428 the meditations of the gloriovs doctour s. augustine . the first chapter . he inuokes almightie god for the amendement of his life and manners . o lord my god! bestowe vpon my hart . that i may desire thee ; that by desiringe thee , i may seeke thee ; that by seekinge thee , i may finde thee ; that by findinge thee i may loue thee , that by loueing thee , i may be freed from all my sinns ; and that once being freed , i may returne to them noe more . o lord my god! grant repentance to my hart , contrition to my spirit , a fontaine of tears to mine eyes , and liberality in giueinge almes , to my hands . o my king ! extinguish all desires of sense , and kindle the fire of thy loue in me . o thou my redeemer , driue away the spirit of pride ; and grant me , through thy mercy , the treasure of thy humility . o thou , my sauiour ! remoue from me the fury of anger , and vouchsafe me ( of thy grace ) the sheild of patience . o thou my creator ! take all rancor from me ; and through thy meekenes , inrich me with a sweete , and gentle minde . bestowe on me , ô most mercifull father , a solide faith , a conuenient hope , and a continuall charity ! o thou my directour ! remoue from me , vanity and inconstancy of minde , vnsetlednes of body , scurrility of speech , pride of eyes , gluttony of diet , the offence of my neighbours , the wickednes of detractions , the itch of curiosity , the desire of riches , the oppression , which is imposed by the mighty , the appetite of vayne glory , the mischeife of hipocrisy , the poyson of flattery , the contempt of the necessitous and poore , the oppression of the weake , the biteinge of couetousnes , the rust of enuy , and the death of blasphemy . cutt away from me , o thou who art my maker ! all vngodly temerity , pertinacy , vnquietnesse , idlenes , sleepinesse , slothe , dullnes of minde , blindnesse of hart , stiffnes of opiniō , harshnesse of conuersation , disobedience to vertu , and opposition to good aduice , vnbridlednesse of speech , oppression of the poore , violence of the riche , slaunder of the innocent , sharpnesse towards my seruants , ill example towards myne acquaintance , and hard-hartednes towards my neighbours . o my god , and my mercy , i beseech thee , by thy beloued sonne , grant that i may performe the workes of mercy , and pitty ; sufferinge with the afflicted , aduising such as erre , succourring such as are miserable , supplying such as are in want , confortinge such as are in sorrow , releiuing the oppressed , refreshing the poore , cherishinge the spirits which are wounded ; forgiueing those that trespasse against me , perdoninge such as doe me wronge , loueing them , who hate me , rendringe good for euell , dispiseing none , but honouringe all , imitating the good , takeing heed of the bade , imbraceing vertue , reiectinge vice , haueing patience in aduersity , and moderation in prosperity ; and , that , keepeing a guard vpon my mouth , and shuttinge the doore of my lipps , i may despise , all earthly , and aspire to heauenly things . chap. ii. the accusation of man , and the commendation & praise , of the diuine mercy . behold , ( o thou who haste framed me ) how many things i haue desired , while yet i deserue not , so much as a fewe . i confesse , woe is me . i confesse that not onely these graces , which i haue begged , are not due to me , but rather many , & most exquisite torments . yet doth the example of the publicanes , and harlotts , & murthering theeues , giue me harte ; who beinge suddenly drawne out of the very iawes of the enimy , haue beene imbraced , in the bosome of the good sheepheard . and thou , ô god , the creator of all things , though in all thy workes thou be admirable , yet we beleiue that thou art much more admirable , in the workes of mercy . wherupon thou saidst , by a certaine seruant of thine , his mercyes are ouer all his workes . and we doe confidently hope , that it was , as if thou hadest spoken it of euery one of vs in particuler , when thou didst thus expresse thy selfe of the whole people : saying , but i will not remoue mercy from it : for thou despisest noe man , thou reiectest noe man , thou abhorrest noe man , vnlesse perhaps it be some one , who is so mad as to abhorr thee . when therefore thou art angry , thou dost not onely not strike the offenders , but euē impartest blessings to them ; if they giue ouer offending . o thou , my god! the very horne of my saluation and my vpholder , i wretched creature , haue offended thee : i haue done wickedly in thy sight : i haue deserued thy wrathe : i haue prouoked thy fury : i haue sinned , and thou hast suffred me : i haue offended , and thou yet endurest me . if i repent , thou pardonest ; if i returne , thou receiuest ; nay more then this , whilest i am deferring , thou expectest me . thou dost reduce me when i err : thou inuitest me when i resiste : thou staiest for me when i am dull , thou imbracest me when i returne : thou teachest me when i am ignorant : thou cherrishest me when i am afflicted : thou raisest me whilest i fall : thou restorest me when i am fallen : thou giuest me when i aske : thou art found when i seeke thee ; and thou openest when i knock . o lord , the god of my saluation ! behold , i know not what i may alledge : i know not what to answere : i haue no refuge , nor hole to retire my serfe into from thee . thou hast showed me the way of good life , and thou hast giuen me knoweledge how to cōduct my selfe : thou haste treatned me with the feare of hell , thou hast allured me with the hope of the glory of heauen and now , o father of mercyes ! ô god of all consolation , strike through my very flesh with thy feare ; to the end , through feare i may auoide that which thou threatnest ; and restore to me the ioy of thy sauing grace , that by loue , i may obteyne the thinges which thou promisest . o lord ! my strength , and my fundation , my god , my refuge , & my deliuerer , inspire me with what i ought to thinke of thee ; teach me with what words i should inuoke thee ; impart the power of performeinge those workes , wherby i may please thee . i know there is one thing , wherby thou art appeased , & an other which thou art not wont to despise . to witt an afflicted soule , is a sacrifice to thee : and thou vouchsafest to accept an humble and contrite hart . o my god , and my helper ! inrich me , i beseech thee , with these guifts ; defend me against mine enemy by these graces ; impart this refreshinge to me , against the burninge heat of sensualityes , and lett this refuge be open to me , against the importunity of all inordinate desires . o lord ! the strength of my saluatiō , doe not permitt me to be of them , who beleeue in thee for a season ; but in the tyme of temptation departe from thee . ouer shadow this head of mine , in the day of battell o thou who art my hope in the tyme of affliction , and my saueing health in the tyme of tribulation . behold , ô lord ! ô thou my light , and my saluation ! i haue begged those things of thee which i neede : i haue intimated those things which i apprehend and feare , but my conscience fills me with remorse , the secretts of my hart reprooue me , and that which loue gathered together , feare scattereth ; and that which zeale moues me too , distrust drawes me from . my sinns , giue me terrour , but thy pitty putts me into hope ; thy bounty exhorts me , though myne owne malignity holds me back . and that i may confesse a truth , the images , and representations of my old sinns , be still obtrudeing themselues on my memory , & they hold me downe from presumeing too farr . chap. iii. the complainte of a man who is not heard by our lord , through his disobedience . for in fine , when a man is worthy of hate , with what face shall he desire fauour ? to whome punishment is due , what rash boldnes is it for him , to expect glory ? he prouoketh his iudge , who instead of giueinge satisfaction for his offence , pretends to be honored with rewards . he insults vpon his kinge , who beinge obnoxious to punishment , will aduenture to begg a prize which is not due to him . and that foolish sonne , would exasperate the tender hart of his father , who ( hauinge reproached the same father ) would presume to vsurpe the honour of the inheritance , before he had disposed himself to pennance . what is this , ô my deare father , which i say i haue done ! i haue deserued death , and yet i aske life . i haue offēded my souueraigne kinge , whose aide i doe yet thus impudently implore . i haue despised my iudge whome thus rashly , i desire to be my helper . most insolently haue i refused , so much as to harken to my father , whom yet i am presumeinge , to haue for my defender . woe be vnto me , how late doe i come : woe be to me , how slack am i in makeing haste ; woe be to me , who am runninge still , hauing receiued fresh wounds and yet vouchsafe not when i am wel , to preuent the pearcinge of new arrowes . i haue neglected to forsee the darts before they came ; but now that i behold my death at hand , i am full of trouble . i added wounds to wounds , because i feared not , to add crimes to crimes . my ancient scarrs , i haue broken through with new violence ; because my late iniquities , haue corresponded with my ancient sinns ; and that which thy diuine phisick had cured , and closed ; the itch of my frensy , hath opened againe . the skinn which being drawen ouer my wounds , did conceale my infirmity , hath putrified by the breaking out of filthy blood ; whilest that iniquity which i iterated , did euacuate the mercy which thou dist grante . for i well know , how it is written : in what houre soeuer the iust man shall sinn , all his iustice shal be forgotten . and now if the iustice of the iust man shal be forgotten when he falls , how much more shall the peunance of a sinner be forgotten , if he returne againe to comitt those sinns ? how often , like a dogg , haue i returned to my vomitt , and like a sowe , haue i weltered againe , in the mire ? i may wel confesse it , for it is impossible , but i should remember it . how many ignorant persons haue i taught the way how to sinn ? how many haue i persuaded , who had no minde to it ? i haue compelled such as resisted ; and i haue consented to such as desired . for how many haue i laide a snare , who were already in the right way ? and for others who sought that way , i haue digged a pitt , and to the end that i might not abhorr the doeinge of these things , i feared not to cast them out of my minde . but thou ô iust iudge , who sealest vp the accounts of my sinns , and who standest watchinge ouer all my wayes , and haste numbered euery one of my stepps ; thou i say , heldest thy peace , thou hast euer beene silent , and euer patient . but woe is me , thou wilt at length cry out , like a woman who is in the torment of child-bedd . chap. iv. the feare of the iudge . o god , of gods , o lord who art too hard for the malice , and sinn of man. i knowe that one day thou wilt appeare ; i know that thou wilt not be allwayes silent , when the fire shall burn in thy sight , and that strong tempest , shall compasse thee inn round about ; when thou shalt call the heauen & earth , at such tyme as thou wilt iudge thy people . and behold all my iniquities shal be discouered then , before so many thousands of nations ; and all my greiuous crimes not onely , deeds , but euen words , and very thoughts themselues , shal be manifested , to so many legions of angells . before so many iudges , shall i , desolate creature , stand , as there wil be men , who haue farr outstripped me in good workes . by so many reprouers shall i be confounded , as haue giuen me examples of good life . and by so many witnesses shall i be conuinced , as haue taught me by good speeches ; and instructed me , toward an imitation of them , by their good examples . o my lord , i can lighte vpon nothinge which i may say ; nothing doth occurr which i can answere . and now , whilest i am subiect to this sharp triall , my conscience racks me , the secrets of my hart torment me , couetousnesse streightens me , pride accuses me , enuy consumes me , concupiscence inflames me , lust importunes me , gluttony dishoners me , ebriety ouercomes me , detraction tears me , ambition supplants me , greedinesse disquiets me , discorde scatters me , anger disturbes me , mirth dissolues me , heauinesse oppresseth me , hypocrisy deceiues me , flattery alters me , fauour exalts me , & slaunder wounds me . behold ô thou , who art my deliuerer from these feirce nations ! behold who they be , whome i haue liued with all , from the very day of my birth ; whome i haue obserued , and to whome i haue dedicated my selfe . those very imployments which i loued , condemn me ; they which i praised , dishonored me . these are those frends with whome i did so carefully comply ; those maisters , whose direction i followed , those lords whome i haue serued ; those counseillers whome i haue beleeued ; those citzens with whome i haue dwelt ; & those domesticks whome i haue consented too . woe is me , ô my king , and my god , that my habitation here , is so much prolonged . woe is me ! o thou light of mine eyes , that i haue dwelt amongst the inhabitants of cedar . and if holy dauid could say that he had dwelt much with them , how much more , may i wretched creature say ( o thou my god , and my strong fundation ) that my soule hath dwelt too much with them ; for in thy sight , noe man liueinge can be iustifyed . my hope is not reposed in the sonnes of men , for if thou iudge them ( when thy mercy is laide a side ) whome wilt thou be able to finde iust ? and if thou preuent not the wicked man by showeing mercy ? thou wilt not finde any good man , vpon whome to bestowe thy glory . for i beleeue ( o thou who art my saluation ) that which i haue beene told , that it is thy mercy which bringeth me to pennance . those lipps of thy mouth more sweete then nectar , haue sounded forth these words : noe man can come to me , vnles my father who sent me , drawe him . because therfor thou haste instructed me : because by that instruction , thou hast mercifully framed me ; as now i am ; i doe with the most inward marrow of my soule , and with all possible strife of my hart , inuoke thee , ô omnipotent father , with thy most beloued sonne ; and thee , ô most sweete sonne , with the most excellent souueraigne holy spirit , that thou wilt draw me towards thee , & that so i may runn after the fragrance of thy pretious odours : and that i may doe it most dearely . chap. v. the father is inuoked by the sonne . inuoke thee , ô my god! i inuoke hee , because thou art present , to all such as call vpon thee , in the way of truth : for thou art truth . teach me , ô holy truth , by thy mercy , how i may inuoke thee , in thee , because i know not how that must be done ; and therefore i doe most humbly begg of thee , to be taught by thee for to be wise without thee , is to play the foole ; but to knowe thee , is perfectly to be wise . teach me , ô diuine wisdome , and instruct me in thy lawe , for i beleeue that he whome thou teachest , and whome thou instructest in thy lawe , shal be happy . i desire to inuoke thee , and i beseech thee , that it may be in all truth what is it to call vpon truth , in truth , but to call vpon the father in his sonnes . thy speach therfore , ô holy father , is truth , and truth is the beginninge of thy words . for this , is the beginninge of thy words , that in the beginning was the word . in the very beginning doe i adore thee , who art the prime , and supreame beginninge . in that very worde of truth , doe i also inuoke thee ô perfect truth , in which word i beseech thee , who art that very truth , that thou will direct , and teach me that truth . for what is more delightfull , then to inuoke the father , in the name of his onely begotten sonne ; to induce the father to mercy , by the remembrance of his sonne ; & to mollify the kings hart by the mention of his dearest sonne . for thus doe prisoners vse to be freed from their restrainte : so are slaues , freed from their chaines ; and men who are lyable to the sadd doome of death , are not onely absolued ; but growe intitled , sometymes , to extraordinary fauour , when they putt angry princes in minde , of the loue they beare to theyr progeny : and when the intercession of the sonne is imployed , the poore slaue is wonte to auoide the punishment of his lord. iust so , ô thou omnipotent father , i begg of thee , by thine omnipotent sonne , that thou wilt drawe my soule out of prison , that i may confesse to thy name . i beseech thee , by that onely begotten sonne of thine , who is coeternall with thee ; that thou wilt discharge me , from these fetters of my sinns ; and that by the mediation of thy most pretious issue , who is sitting at thy right hand ; thou wilt , of thy goodnes , restore me to life , who for my great demerits am threatned with the sentence of death . for i know not what other intercessor i should be able to vse towards thee , but him who is propitiation for our sinns , and who sitteth at thy right hand pleadinge for vs. behold , ô god the father , him who is my aduocate with thee . behold that supreame bishop , who hath noe need to be expiated by any others blood , because he is resplendent by being all bathed , in his owne . beholde here the holy sacrifice which is holy , perfect , and wel pleasing ; & which is offered in the odour of sweetnes , & so accepted . behold the lamb without spott , who is silent before the shearrer ; and who being beaten vpon the face with blowes , and defiled with spittle , and reproached with scorne , did not yet so much as open his mouth . behold , he who neuer committed sinn , hath borne our sinns ; and by his owne wounds , hath cured our diseases . chap. vi. here man representeth the passion of the sonne to the father . beholde deare father , thy most holy sonne , who hath suffered such bitter paines for me . behold ô most clement kinge , who it is that suffers , and mercifully remember , for whome he suffers . is not he , ô my lord , that innocent person , who beinge thine onely sōne , was deliuered by thee , to the end that he might redeeme thy slaue ? is not he the author of life , who yet is carried like à sheepe to slaughter ; and being made obedient to thee , did not feare to vndergoe a most outragious kinde of death , which was most hydeously greiuous ? call to minde , ô thou who art the dispenser of all saluation , that this is , that very he , whome although thou didst begett , out of thyne owne substance , and strength ; thou didest yet ordeyne to be partaker of my infirmity . yea this indeed is that deity of thyne , which apparelled it selfe with my nature , & that nature ascended vp to the tree of the crosse , & endured bitter torment in the flesh , which it assumed . send downe , ô lord my god , the eyes of thy majesty , vpon this worke of thy vnspeakable piety . behold thy sweete sonne , beinge stretched out from head to foote . beholde those innocent hands all distillings with his pretious blood , and thou beinge once appeased , forgiue the wickednes which my hands haue wrought . consider that disarmed side of his , which is pearced by the pointe of a cruell launce ; and renew me in that most sacred springe , which i beleeue flowed downe from thence . cast an eye towards those immaculate feete of his , which neuer stood in the way of sinners , but did alwayes walke in thy lawe . see how they are fastned , with cruell nailes , and doe thou perfect my paces in thy pathewayes , and mercifully make me hate all wayes of wickednes . remoue the way of iniquity from me , and of thy goodnes , make me choose the way of truthe . i beseech thee , ô kinge of saynts , by this redeemer of mine , that thou wilt make me runn with speed through the way of thy commandemētes , that so i may be vnited to him in spiritt , who disdayned not to be vested with my flesh . dost thou not , ô holy father , obserue how that most deere head of thy sonne ( he being yet but in the flower of his youth ) is hanging downe vpon that necke , which is as white as snowe , and doth resolue it selfe into a most pretious death ? beholde , ô thou most meeke creator , the humanity of thy beloued sonne ; and take pitty vpon the weakenes of our fraile nature . that bare brest of his , is lilly-pale ; that side is all read , and goared with blood , those bowells are withered , with being stretched out , those sweete bright eyes doe languish ; that imperiall face is all discoloured ; those long and gracefull armes , are growen stiffe ; those marble thighes are hanging downe ; and those springs of that pretious blood , doe bedew , & bathe , his transperced feete . behold ô glorious father the torne lymms of thy most beloued sonne ; and in thy mercy , remember that he carrieth my nature about him . behold the punishment of that man , who is god ; and release the misery of that man who was created by him . behold the punishment of the redeemer , and remitt and pardon his offence who is redeemed . this is he , ô my lord , whome thou didst strike for the sinns of thy people , though he be still that beloued , in whome thou art so well pleased . this is that innocent person , in whome noe guile was found , and yet , he was esteemed to be one of the wicked . chap. vii . here man acknowledgeh that himselfe by his sinnes , is the cause of the passion of christ our lord. what hast thou committed , ô thou most sweete childe , that thou shouldest so be iudged ? what hast thou committed , ô most amiable yonge man , that thou shouldest be treated so ? what is thy wickednes ? what is thy cryme ? what is the cause of thy death ? what is the occasion of thy condemnation ? it is i , it is i , who am that wound , which putts thee to payne , and i am the cryme which kills thee : and i am the man who deserued that death which thou endurest . i am the wickednes , wherof reueng is taken vpon thee . i am that sornes of thy passion : i am the labour of thy torment . o admirable kind of sentence ! o disposition of an vnspeakable mistery ! the wicked man sinns , and the iust man is punished : the guilty person offends , and the innocent man bears the blowes ; the impious man errs , and the holy man is condemned . that which the wicked man deserues , the holy man endures ; that which the slaue borrowes , his lord pays ; that which man committs , god vndergoes . how lowe , ô sonne of god , how lowe did thy humility descend ? how high did thy charity burne vp ? how farr did thy piety proceed ? howe wide did thy benignity extend ? whither did thy loue aspire ? and where did thy compassiō arriue ? for it is i , who haue done wickedly , and thou art punished . i , who haue committed the cryme , and thou art layd vpon the racke . i , grewe proude , and thou art humbled . i was puffed vp , and thou art extenuated . i haue showed my selfe disobedient , and thou being obedient , dost answeare for the paine due to that disobedience . i haue obeyed the temptation of gluttony , and thou art halfe consumed for lacke of meate . distempered affection drewe me on apace to vnlawfull concupiscence ; and perfect charity was that , which led thee on to the crosse . i presumed to doe that which was forbiddē , thou didst vndergoe torments . i am delighted with meate , thou art in labour vpon the crosse . i am fed with delight : thou art torne with nailes . i tasted the sweetnes of the apple ; thou the bitternes of gall . eue laughs , & congratulats my sinn with me ; but mary weeps and takes compassion with thee . behold , o kinge of glory , behold how my impiety , and thy piety , are made apparent by one another . beholde how my iniustice & thy iustice are made cleerly manifest . what! o my king , and my god , shall i render for all those things , which thou hast bestowed on me ? for there is nothinge to be found in the hart of man , which can beare any portion to thy singular benefites . can the sharpnes of mans conceite , thinke of any thinge , to which the mercy of god may be cōpared ? noe , it is not in the power of a creature to performe any seruice that can make full amends to his creator . but yet , o sonne of god , there is somewhat in this admirable dispensation of thine , there is some what , wherein my frailty may answeare , in some small proportion to what i owe if by the visitation of thy holy spiritt , my contrite hart , may crucify my flesh with the vices , and concupiscences therof . and when this fauour is granted me by thee , i doe already , as it were , beginn to suffer sweetly with thee , because thou didest vouchsafe to dye for my sinns . and thus by the victory of the inward man , he is prepared through thy help , toward an euident triumph ; so that the spirituall persecution being ouercome , he fears not to submitt himselfe , for the loue of thee , to a materiall sword . and in this manner , if it be pleasinge to thy mercy , the weakenes of our condition wil bee able , accordinge to our litle strength , to correspond with the greatenesse of our creator . this , o deare iesus , is that celestial medicine : this is the antidote of thy loue . i beseech thee , by those ancient mercyes of thyne , infuse some such thing into my wounds , as wherreby , i ( casting vp the contagion of vipers , which i haue suckt ) may be reintigrated to my former health , and that vpon the taste of the nectar of thy diuine sweetnes , i may be drawen to despise the inticeinge vanities of this world , with my whole hart ; and that , by thy goodnes , i may not be freighted with any aduersity which can happen here ; but , being mindefull of that nobility which is to last for euer , i may still loath the windes of this transitory world . lett nothinge , i beseech thee , be delightfull to me , witheut thee . lett nothinge be pleasinge , nothinge be pretious , nothinge beautifull besides thee . lett all things , i beseeche thee , growe base , & odious without thee . that which is contrary to thee , lett it be troublesome to me , and lett thy good pleasure , be my eternall desire . lett it be à tedious thing to me , to reioyce without thee ; and lett it delight me , to be greiued for thee . lett thy very name , be a ioy to my hart ; and lett the comfort of thy memory , bring my tears , which may be the bread i feed on , day and night , whilest i seeke thy lawe . and lett that lawe be esteemed by me , beyonde thousands of gold and siluer . lett it be an amiable thinge for me , to obey thee , and execrable to resiste thee . i beseech thee , ô my hope , by all thy workes of pitty , that thou wilt haue mercy vpon my sinns . make mine ears stand open to thy commaundements . and i beseech thee , by thy holy name , lett not my hart decline towards the words of malice , to the makeinge of excuses vpon excuses , of my sinns : and i beseech thee also , by that admirable humility of thine , that the foote of pride may not come towards me , and that the hand of a sinner may not stirre me . chap. viii . here man exposeth the passion of the sonne , to god the father , for the reconciliation of man. beholde , o thou omnipotent god , the father of my lord , dispose thou graciously , and haue mercy on me . i beseech thee , i say , since whatsoeuer i haue conceiued to be best , i haue deuoutly offerred ; and whatsoeuer i haue found to be most excellent , i haue humbly presented to thee . i haue left nothing in my selfe , which i haue not exposed to thy maiesty ; nothinge now remaines for me to adde , for i haue fastned all my hope on thee . i haue directed to thee , thyne owne deare sonne , who is mine aduocate . i haue placed that glorious ofspringe of thine , as a mediatour betweene thee , and me . i haue placed him , as i said , for an intercessour ; by whose meanes i hope for pardon . i haue offred by these wordes of myne , that word of thine , who , as i said before , was sent , for the pardon of my sinnes ; and i haue recounted to thee , the passion of thy most holy sonne , which i beleeue he hath endured for me . i beleeue that the deity was sent by thee , and that it tooke vpon it selfe , my humanity ; wherein he disdained not to suffer blowes , fetters spittings , and scornes ; yea euen the crosse , nailes , and launce . his humanity was intertained with the cryes of infancy ; it was bound in by the swathinge cloathes of that tender age ; it was vexed by the labour , and sweat of his youth ; it was extenuated also by fastinge , afflicted by watchinge , and wearied out by trauelling . it was afterwardes loaden with stirpes , and torne in sunder with other torments . it was ranked amongst the dead , and when once it was indued with the glory of resurrection , he introduced it into the ioyes of heauen . this is that , which must appease thee , and this must propitiate for me . obserue therefore here , o god with mercy , what sonne thou hast begotten , and what slaue thou hast redeemed . obserue who is the maker , and despise not the thinge which he hath made . imbrace thou the sheepheard with ioy , and with mercy looke vpon that sheepe , which he hath brought home vpon his owne shoulders . this is that most faithfull sheepheard , who with many , and greate laboures , hath fought this poore sheepe , which so long was erring vp and downe , by those abrupt , and rocky hills , and by those precepices , which ouerlooke those vallies . and who when it was euen dyinge , through the faintnesse to which it was growen by that tedious errour , and exile ; yet as soone as he could meete with it , he did with ioy putt himselfe vnderneath it ; and with an admirable exercise , and strife of charity , he raised it out of that profound pitt of confusion ; and haueinge imprisoned it in his owne bosome , by deare imbracements , he brought that one which he had lost , to the ninty nine which remayned . behold , o lord my kinge , and my god omnipotent ! behold how the good pastor brings thee , that which thou haste committed to his charge . he vndertooke the saluation of man by thy direction , and he restores him to thee , free from all infection . behold how thy most deare sonne reconciles thy creature to thee , which had wandred from thee so farr . behold how that meeke pastor of mine , brings back to thy flocke , that which the violent theefe had driuen away . he restoreth that slaue to thy sight , whome his owne conscience had made a fugitiue ; that he , who of himselfe deserued punishment , by meanes of him , may obteyne pardon ; and that he to whome hell was due for his sinnes , by the meanes of so great a captaine , may confide that he shal be recalled to his country . i was well able , o holy father , to offend thee of my selfe ; but of my selfe , i was not able to appease thee . thy beloued sonne , o my god , is become my helper , participateinge of my humanity , that he might cure my infirmity ; that so from whence the cause of mine offence was growen , from thence he might offer the sacrifice of praise to thee ; and might therby make me acceptable to thy mercy ; since , he showeth himselfe , sitting at thy right hand , as a confort of my substance , and nature . behold , this is my hope , this is all the confidence i haue . if thou despise me , as thou hast reason for my sinn , yet looke back vpon me at least with mercy , for the loue of thy beloued sonne . consider that , in thy sonne , wherby thou maisttake pitty vpon the slaue . behold the mistery of his incarnation , and pardon the sensuality of my conuersation . as often as thou beholdest the wounds of thy blessed sonne ; i beseech thee , lett my wickednes shrink out of thy sight . as often as thy pretious blood , lookes read from that holy side , i beseech thee , that the spotts of my corruption may be washed away . and as flesh prouoked thee to wrath , so lett flesh , i beseeche thee , incline thee to mercy . and in fine , as flesh seduced vs to sinn , so lett flesh bring vs back to pardon . it is much that my impiety diserueth ; but yet it is much more which the piety of my redeemer doth iustly exact . my iniustice is great , i confesse it : but farr greater is the iustice of my redeemer . for , as much as god is superior to man , so much is my malice inferior to his goodnes , both in quantity and quality . for in what hath man sinned , wherin the sonne of god , being made man , hath not redeemed him ? what pride was able to swell so highe , as that so great humility would not be able to beate it downe ? what dominion of death could be so absolute , which the torment of the crosse , indured by the sone of god , will not destroy . infaillibly , o my god , if the faults of a sinfull man , and the grace of him who redeemed them , be putt into an equall ballance , the east will not be found so farr distant from the west ; nay the lowest parte of hell , will not be found so farr distant from the highest pich of heauen , as they two will be . now therfore , o thou most excellent creator of light , pardon my faults , through the immense labours of thy beloued sonne . lett now i beseech thee , his piety propitiate for my impiety ; his modesty for my peruersity ; his meekenes for my rudenes ; his humility for my pride ; his patience for my impatiēce ; his benignity for my harshnes ; his obedience for my disobedience ; his tranquillity for my vnquietnesse , his sweetenes for my bitternesse ; his mildnesse for my anger ; and let his charity ouerworke my cruelty . chap. ix . of the inuocation of the holy ghost . o loue of that diuine power , the holy communication of the omnipotent father , and of the most blessed sonne , o thou omnipotent holy ghoste , the most sweete comforter of the afflicted ; slipp thou downe euen very now , by thy puissant vertue , into the most secrett corners of my hart , and by the splendor of thy cleere light , illuminate , ( ô thou deere dweller in our soules ) these darke retreyts of our neglected habitations ; and by thy visitation , and by the abundance of thy dewe from heauen , make my soule growe fruitfull , which by reason of so longe a drought , is all deformed and decayed . wound thou the most retyred parts of this inward man , with the darts of thy loue ; and inflame , and pearce the very marrowe of my dull hart , with those healthfull fires of thine . and by the flame of thy holy feruour , illuminate thou and feed the very interiour , both of my whole body and minde . giue me once to drink of the torrent of thy delights : that now i may noe more haue a minde , so much as euen to taste , of the pestiferous sweetnesse of wordly things . iudge , me , ô lord , and discerne my cause from all wicked people , and teach me to doe thy will , for thou art my god. i beleeue therfore , that whomesoeuer thou dost inhabite , thou dost build vp a dwellinge place in him both for the father and the sonne . blessed is he , who shall arriue to intertayne thee ; because by thee , both the father & the sonne will remaine with him . come , come euen now , o thou moste benigne comforter of all woefull soules . thou , who protectest them , when they haue most need , and art their helper in tribulation . come , ô thou clenser of sinns , and curer of wounds . come , ô thou strength of the weake , ô thou who stayest such as are falling . come ô thou teacher of the humble , and distroyer of the proude . come , ô deare father of orphants , and fauorable iudge of widowes . come , thou hope of the poore , & thou cherisher of such as fainte . come , thou propitious starr of such as sayle , & thou hauen , against the danger of shipwrack . come , ô thou excellent ornament , of such as liue ; & the onely helpe of such as dye . come , ô most holy spiritt : come , and haue mercy on me ; make me fitt for thy self , & condiscend to me with pitty , that my meanenesse may growe pleasing to thy greatnesse , and my weakenes to thy strength . accordinge to the multitude of thy mercyes ; through iesus christe my sauiour , who with the father doth liue ad reigne in thy vnity , for euer , and euer . amen . chap. x. the prayer of the seruant of god conceauing humbly of himselfe . i knowe , o lord , i knowe , and i confesse that i am not worthy , that thou shouldest loue me ; but yet at least , it is certaine , that thou art not vnworthy to be beloued by me . it is true that i am vnworthy to serue thee ; but it is also true , that thou art not vnworthy to be serued by thy creatures . giue me therfore somewhat , o lord , of that which maketh thee so worthy , and so i shall growe worthy , who am vnworthy . make me cease from sinn , by what meanes thou wilt ; to the end that i may serue thee as i ought . grant that i may so addresse , and order , and end my life , that i may sleepe in peace , and repose in thee . grant that in the end , the sleepe of death may receiue me with rest ; rest with securiry , and security with eternity . amen . chap. xi . a prayer to the blessed trinity . we confesse to thee , with our whole hart , and with our mouth , we praise and blesse thee , o god the father , who art vnbegotten ; and thee , o god the sonne , who art the onely begotten ; and thee , o god the holy ghoste , who art the paraclete . to thee . o holy , and indeuiduall trinity , be glory for all eternityes . amen . chap. xii . a confession of the omnipotency , and maiesty of god. o supreame trinity , o thou sole power , & vndeuided majesty , o god of ours , o omnipotent god , i confesse to thee , who am the vnworthyest of thy seruāts , and the weakest of thy mēbers . i cōfesse to thee in thy church , and i giue thee honor , by offering thee a due sacrifice of praise , according to that little power , and skill , which thou haste vouchsafed to affoord me , thy miserable creature . and because i haue no external presents , which i can make to thee , therfore these desires , and vowes of seruice and praise , which by the guift of thy mercy are in me , behold , how with an vnfained faith and with a pure conscience , i offer them to thee , not onely with a good will , but with a hart , which is full of triūph , and ioy . i beleeue therfore with my whole hart , and i confesse with my mouth , o thou kinge of heauen , ad lord of earth , that thou the father , the sonne , and the holy ghoste , art in persons three , and in substance one , & that thou art god omnipotent , of one simple , incorporeall , inuisible , and vncircumscribed nature . that there is nothing either aboue thee , or belowe thee , or greater then thou ; but that thou art sublymely , and absolutely perfect , whithout the least deformity . great , without quantity , good without quality , eternall , yet wholly without tyme . that thou hast life without death ; that thou art strong without any weakenesse ; true without falshoode ; euery where present , without being scituated any where ; filling all things , yet without any extension ; occurringe euery where , yet without any crossinge , or contradiction . transcending all things , without motion ; remaneinge in all things , without station ; creatinge all things , without looseinge , or wantinge any thing , and ruleinge all things without labour . giueinge a beginninge to all things , thy selfe haueinge noe beginninge ; makeing all things changeable , & beinge yet vnchangeable in thy selfe ; being infinite in thy greatenesse , omnipotent in thy power , souuereigne in thy goodnesse , inestimable in thy wisdome , terrible in thy decrees , iust in thy iudgements , secret in thy thoughts , true in thy wordes , holy in thy workes , & plentifull in thy mercyes . towards sinners , thou art most patiēt ; towards penitents thou art most pittifull . thou art euer the same , eternall , sempiternall , immortall , & vnchangeable god , whome neither space can dilate , nor littlenesse of place can streighten , nor any receptacle can keepe in , or constraine , nor the will vary , nor partiality corrupt ; nether doe sad things afflict thee , nor ioyfull things transport thee . from whome neither forgetfullnes takes any thinge , neither doth memory restore any thing ; neither doe things past passe away ; nor future things succeed to whome neither the first gaue beginninge : nor the continuance of tyme increase : nor shall any accident giue it any end . but thou liuest for all eternity , both before , and in , and through all aages and lett immortal praise , and eternall glory , and souuereigne power , and supreame honor , and a kingdome , & empire for all eternity , remaine with thee , through those infinite , vnwearied , and immortall ages , of ages . amen chap. xiii . how god the father vouchsafed to helpe mankinde , and of the incarnation of the worde . hitherto , o omnipotent god the beholder & searcher of my hart , i haue confessed the omnipotency of thy maiesty , and the maiesty , of thy omnipotency . but now , as i beleeue with the hart to iustice , so will i confesse before thee , with the mouth to saluation , in what sort thou haste beene pleased , at the end of many ages , to releiue the misery of mankinde . thou , o god , and our onely father , wert neuer to be sent any whither . but of the sonne , the apostle writeth thus , when the fullnes of tyme was come , god sent his sonne . when he saith sent , he doth sufficiently showe , that then he came sent into this world , when being borne of the euer b. virgin mary , he became , and appeared , true and perfect man , in flesh . but what is that , which that cheife of all the euangelistes saith : he was in the world , and the world was made by him . he was sent thither in his humanity , who was euer , and is there , by his diuinity . now , that this mission is the worke of the whole blessed trinity , i confesse with my whole hart , and mouth . but how then didst thou loue vs , o thou holy and good father ? how much didst thou loue vs , o most deare creator ; who didst not euen , spare , thyne owne sonne , but didst deliuer him vp for vs wretched creatures , he was subiect to thee , euen vnto the death , and that , the death of the crosse , takeinge the hand-writinge of our sinns and nailinge it to the same crosse . he crucified also sinn it selfe , and killed death : he , who onely is free amongst the dead ; haueing power both to lay downe his life for vs , and afterward , to take it vp againe . hence was he both the conquerer and sacryfice . and therfor the conquerer because the sacryfice for vs to thee he was the preist , and the sacrifice ; and therfore the preist , because the sacrifice . most iustly haue i a strong hope in him , that thou for his sake , who sitteth at thy right hand , and is continually interceedinge for vs , wilt cure all our languishing diseases . for my infirmityes , o lord , are great and many ; great they are and many . the prince of this world hath much to say against me , i knowe and cōfesse it , yet deliuer me i beseeche thee , by that redeemer of mine , who sitteth at thy right hand , in whome he was able to finde none of his malice by him i beseeche thee , to iustify me ; by him , who comitted noe sinn , nor was there any guile found in his mouth . i beseeche thee by that head of ours , in whome there is noe one little spott , deliuer this member , which yet is his , how weake and poore soeuer it be . deliuer me , i beseeche thee from my sinns , my vices , my faults , and my negligence . fill me with thy holy vertues , & make me of most innocent conuersation . and grant , for thy holy names sake , that i may continue euen to the very end , in those good workes , which thou commaundest , according to thy holy will. chap. xiv . of the confidence which a soule ought to haue in our lord iesus , & in his passion . i could easily haue despaired , through the excesse of my greiuous sinns , and of my infinite negligences , if thy word , o god , had not become flesh , and had not dwelt amongst vs. but now i dare not despaire , because when we were enemyes we were reconciled , by the death of thy sonne , & how much more now , we beinge already reconciled , shall we be saued by him ? for all the hope , and stay of all my confidence , doth consist , in that pretious blood of his , which was shed for vs , and for our saluation . in him doe i take breath ; and hopeing firmely in him , i earnestly desire to come to thee ; not haueinge any iustice of mine owne , but that which is in thy sonne , our lord iesus-christe . we doe therfore thank thee . o most clement , and benigne louer of mankind ; who when we were not , didst powerfully create vs , by iesus-christe thy sonne our lord. and whē we were lost , by our owne fault , thou didst admirably deliuer , and recouer vs. i giue thankes to thy mercy ; many thanks doe i giue thee with the whole affection of my hart ; who ( through that vnspeakable charity , wherewith thou didst vouchsafe , with strange goodnes , to loue vs miserable , and vnworthy creatures ) didst send thyne onely begotten sonne , from thyne owne bosome , for our common good ; so to saue vs sinners , who were then the sonns of wrath . i giue thee thanks for his holy incarnation , and natiuity , and for his glorious mother , of whom he vouchsafed to assume flesh for vs , and our saluation ; that as he was true god of god , so he might also , be true man of man. i thanke thee for his crosse and passion , for his death and resurrection ; for his ascension into heauen , and for his seat of maiesty at thy right hand . for vpō the fortieth day after his resurrection , ascendinge aboue all the heauens ( whilest his disciples were lookeing on ) and being seated at thy right hand , he did according to his promisse , powre forth the holy ghoste vpon the children of adoption . i thank thee , for that most sacred effusion of his most pretious blood , wherby we are redeemed ; and withall , for that sacred , and holy , and quickninge mistery of his body and blood , which dayly we eate and drinke in the church , and wherby we are washed and sanctified , and made partakers of that one supreame diuinity . i thank thee for this admirable , and vnspeakable charity of thine , wherby thou hast so loued , and saued vs , vnworthy creatures , by that onely , and beloued sonne of thine . for thou didst so loue the world , as to giue thy onely begotten sonne , that euery one who beleeued in him , might not perish , but haue eternall life . and this is eternall life , that we may knowe thee our true god , and whome thou hast sent iesus-christe , by right faith , and by works which are worthy , and sutable to that faith . chap. xv. of the immense charity of the eternall father towards mankinde . o immense piety , o inestimable charity ; that thou might free thy slaue , thou haste deliuered vpp thy sonne ; god is made man to the end that wretchd man , might be drawen out of the prower of the diuell . how inspeakably a benigne louer of man , is thy sonne our god , to whose bowels of mercy , it seemed not sufficient , that he should diminish himselfe , so much as to be made man of the true virgin mary ; vnlesse withall , he had vndergone the torment of the crosse , shedding so his blood for vs , and for our saluation . our mercyfull god came downe ; he came , through his owne pitty , and goodnesse ; he came to seeke , and saue , that which was loste . he sought his lost sheepe , he sought and found it , and he brought it home vpon his owne shoulders into his folde . being a mercifull lord , and extreamely deare pastour . o charity ! o piety ! who euer heard of such things as these ? who is he , that vpon the disclosinge of these bowels of mercy , will not be amazed ? who will not wonder ? who will not reioyce , for that excessiue charity of thyne , wherewith thou louedst vs ; thou didst send thy sonne in the likenesse of the flesh of sinn , that by sinn he might condemne sinn , and that we might be made thy iustice in him . for he is the true vnspotted lambe , who hath takē away the sinns of the world who hath distroyed our death , by dyinge , and restored our life , by his resurrection . but what can we returne to thee , o our god , for the benefitts of thy mercy , which are so greate ? what praises , and what thanks can we giue ? for althouge we did possesse that knoweledge and power , which the angells haue , yet should we be vnable , to make returne of any thing which might be worthy of thy mercy and goodnes . if all the parts of our body , were conuerted into tongues , this meanesse of ours would neuer yet be able to answeare thee with due praise . for that inestimable charity , which thou haste beene pleased to shew to vs vnworthy creatures , through thyne onely pitty , and goodnes , doth farr transcend all our knoweledge . for thy sōne our god , did not assume the angelicall nature , but the seed of abraham , being made like to vs , in all things except sinn . and so our lord , takeinge the nature , not of angells , but of men vpon him , and glorifying it with the stole of holy resurrection , and immortality ; he exalted vs aboue all the heauens , aboue all the quires of angells , and aboue cherubine , and seraphine , placeing it at thy right hand . and this nature , doe the angells praise , and the dominations adore ; and all the vertues of heauen tremble to behold aboue them all , god-man . this is all my hope , and all my confidence . for there is in iesus-christe , our lord himselfe , a portion of the flesh , and blood of euery of vs. where then any parte of me reignes , there i am confident i also reigne . where my flesh is glorified , there doe i conceiue my selfe to be glorious . where my blood doth beare dominion , there do i finde my selfe to rule . though i be a sinner , yet i cannot diffide not to participate in this grace . though my sinns keepe me back , yet my substāce calls me on . though my offences shutt me out , yet my communion of nature with him , reiects me not . for god is not so cruell , that he can forgett man , and not remember the thinge which he bears about himselfe ; and which , for my sake , he tooke vpon him , & which for my sake he sought . no , our lord god is full of meekenesse , and benignity ; and he loues his flesh , his body , and his bowells ▪ in the same god , and lord iesus-christe , who is most sweete , most benigne and most clement ; in whose person we are already risen , and are ascended into heauē , and are already seated in those heauenly habitatiōs . our owne flesh loueth vs , and we haue the prerogatiue of our blood in him . we are his members and his flesh ; and he in fine , is our head ; and of these parts , the whole body is made , as it is writen : bone of my bones , and flesh of my flesh and they shal be two in one flesh . and againe , no man did euer hate his owne flesh but he cherisheth ▪ and loueth it . this is a great mystery , i say in christ , & in his church , saith the apostle . chap. xvi . of the twofolde nature of christe our lord , who pittieth , and prayeth for vs. i giue thee thankes o lord our god , with my lipps , and with my hart , and with the whole power i haue , for thy infinite goodnesse ; and for all those mercyes , by which thou didst vouchsafe , to succour vs poore creatures , after an admirable manner , by thy sonne our sauiour , and redeemer , who dyed for our sinns , and rose for our iustification , and now liueinge in eternity , doth sitt at thy right hand , and interceedeth for vs. and together with thee , he taketh pitty of vs , because he is god , of thee , his father , coeternall , and consubstantiall with thee in all things , wherby he may for euer saue vs. but for as much as he is man , in those respects wherein he is lesse then thou , all power is giuen him , both in heauen and in earth , that at the name of iesus , euery knee may bowe , celestial , terrestrial and infernall ; and euery tongue my confesse , that our lord iesus christe is in thy glory , omnipotent god the father . he indeed is appointed by thee , to be the iudge of the quick and the dead , but thou iudgest noe man , but thou haste giuē all iudgement to thy sonne , in whose brest all the treasures of wisdome and knowledg are layd vp , and hidd . but he is both the witnes , and the iudge . a iudge and witnes he is , from whome noe sinfull conscience can fly ; for all things lye open and naked to his eyes . that very he , who was iudged vniustly , shall iudge the whole worlde in equity , and the people in iustice . i doe therefore blesse thy holy name for all eternity , and i glorify thee , with my whole hart , o mercifull , and omnipotent lord , for that admirable , and vnspeakable coniunction of thy diuinity and humanity , in the vnity of one person ; not that god might be one , and man another , but that one and the same should be god and man , man and god. but although , the word was made flesh , by a strange graciousnesse and mercy ; yet nether of those two natures , is changed into another substance . there is no fourth person , added to the mistery of the trinity , for the substance of the worde , of god and man , was vnited , and not confounded , that so , that might be assumed to god which he had taken from vs , and yet that , which had beene before , might still continue the same it was . o wonderfull mistery , o vnspeakable kinde of commerce . o admirable , and for euer to beloued benignity of the diuine mercy . we were not worthy to be seruants , and yet behold , we are made the sonnes of god. nay , we are the heires of god and coheirs of christ . whence came this to vs , and who brought vs to this ? but i beseeche thee , o thou most mercifull god the father , by this inestimable goodnes and piety , and charity of thine , make vs worthy of the many and great promisses of thy sonne our lord iesus-christe imploy thy strength , and confirme that in vs which thou hast wrought . perfect that which thou haste begun , that we may deserue to attayne to the fulnesse of thy mercy . inable vs by thy holy spiritt , to vnderstand , deserue , and reuerence with due honor , this great mystery of piety , which is manifested in the flesh , iustified in the spirit , hath appeared to angells , is preached to gentiles , is beleeued in the world , and is assumed to glory . chap. xvii . of the thanks which a man owes to god , for the benefitt of redemption . o how deepely are we thy debters , o lord our god , being redeemed by so high a price : being saued by so rich a guift : being assisted by so glorious a benefitt ? how much art thou to be feared , loued , blessed , praised , honored and glorified by vs miserable creatures , whom thou haste so loued , saued sanctifyed , and exalted ? for to thee doe we owe all our power , all our beeing , and all our knowledg . and who hath any thinge which is not thyne ? thou art our lord , and our god , from whom all things proceed . for thy selfe , and for thy holy name , giue vs so me part of thy heauenly riches , that by meanes of those blessings and guifts of thyne , we may serue & please thee in truth , and that by way of returne we may dayly render thee all due praise , for so many benefits of thy mercy . nor can we serue thee , or praise thee by any other meanes , then by thy owne guift for euery good grace ; and euery perfect guift , is from aboue descending from thee , the father of lights , wiht whom there , is noe change , nor so much as any shadow of mutability . o lord our god! deare god , good god , omnipotent god , vnspeakable god , whose nature cannot be circumscribed , god the ordeyner of all things , & the father of our lord iesus-christe , who diddest send the same beloued sonne of thyne , our most sweete lord , out of thy bosome , for our vniuersall profitt , to take our life vpon him , that he might bestowe his life vpon vs , and that he might be perfect god , of thee the father , and perfect man of his mother , all god and all man , and one , and the same christe , eternall , and temporall , immortall and mortall : creator , and creature ; stronge & weake triumphant , and yet ouercome ; the nourse , and the creature which is nourished ; the pastor & the sheepe : he that dyed for a tyme , and dyed in time , and yet is liueinge for all eternity . he promiseinge to such as loued him , that they should be prouided for , said thus to his disciples : what soeuer you shall aske the father in my name , he wil giue it to you by this supreame sacrifice , and true preist , and good pastor , who offered himselfe in sacrifice to thee , laying downe his life for his flocke , by him i beseech thee , who sitteth at thy right hand , and interceedeth for vt , being our redeemer and aduocate before thy pitty and goodnesse , i beseech thee , i say , o god , the most deere and benigne louer of mankinde , that thou wilt giue me grace , with the same sonne of thyne , and the holy ghoste , to praise , and glorify thee in all things , with great contrition of hart , and a fountaine of teares , with much reuerence and trembling , because theirs whose the substance is , theirs also are all the accessaryes therof . but because the body which is corrupted , doth depresse the soule , i beseeche thee , to rowse vp my dullnes by thy vertue and make me perseuere with strength in thy commaundements , and praises day and night . grant that my hart may wax warme within me , and that , whilest i am in meditation , the fire may burne . and because thy onely sonne himselfe did say : no man cometh to me , vnlesse the father who sent me , drawe him , and no man cometh to the father but by me , i beseech , and humbly pray thee , be thou euer draweing me to him , that at last he may bring me thither to thee , where he is sittinge at thy right hand . where there is an eternall life eternally happy , where there is perfect loue , and noe feare , where there is an euerlastinge day , and one spirit of them all ; where there is certaine and supreame security , and secure tranquillity , and serene alacrity , and sweet felicity , and happy eternity , and eternall beatitude , and a blessed praise , and vision of thee , which neuer ends . where thou with him , and he with thee , and both , in the communion of the same holy ghoste , doe sempiternally liue , and being god , dost reigne , for euer , and for euer . amen . chap. xviii . a prayer to christe our lord. o christ my god my hope sweete louer of mankinde , light , life , way , health and beauty most refin'd ; behould those things which thou did'st suffer , vs to saue ; the chaynes , the wounds , the crosse , the bitter death , the graue , riseing within three dayes from conquering death and hell , by thy disciples seene , reforminge mindes so well , vpon the fortieth day , climeing the heauens soe high , thou liuest now , and thou shalt raigne eternally . thou art my liueing and true god , my holy father , my deare lord , my greate kinge , my good shepheard , my onely instructor , my best helper , my most beautifull louer , my liueinge breade , my eternall preist , my guide into my country , my true light , my holy sweetnes , my right way , my excellent wisdome , my pure simplicity , my peaceable concord , my safe custody , my good portion , my euerlasting saluation , my great mercy , my inuincible patience , my imaculate sacrifice , my holy redemption , my firme hope , my perfect charity , my true resurrection , my eternall life , my excessiue ioy , and most blessed vision , which is for euer to remaine . i pray thee , i begg of thee , i beseech thee , that i may walke by thee , passe on by thee , and repose in thee , who art the way , the truth , and the life , without whome , no man cometh to the father . for thou art he , whome i desire , o thou most sweete & most beautifull lord , o thou splendor of thy fathers glory , who sittest aboue the cherubins , and beholdest from thence , the most profound abysses , which are belowe ; thou light , which declareth truth ; illuminateing light : light , which neuer leaues to shine , whome the angells desire to behold loe my hart is before thee ; disperse the darknes therof , that by the clearnes of thy loue , it may be yet more fully strucken , and beaten through with light . giue thy selfe to me , o my god , restore thy selfe to me . behold i loue thee , and if it be to little , make me loue thee more . i cannot measure out , to know , how much of my loue is wanting to thee , of that which ought to make it vp enough . let my life runn on towards thyne imbracements , and lett it neuer looke aside , till it be all hidden vp , in the hidden ioy of seeing thy face . in the meane tyme this i know , that it goes ill with me , when i want thee o lord. and not onely is it ill with me , in respect of the things which are without me , but in respect of them also which are within me . for whatsoeuer plenty there may be in the world , which is not my god , is noe better to me , then meere beggery . for it is thou alone , who canst not be changed , either into better or worse ; thou , who indeed , and simply , art alone ; thou to whom it is not one thing to liue , and an other thing to liue happily , beccause thou art thyne owne beatitude . but thy creature , to nhom it is one thing to liue , and another thinge to liue happily , must not attribute eyther happy life , yea or so much as life , to any other thing , then thy grace . therefore is it , that we stand in need of thee , and not thou of vs. for although we had noe beeing at all , yet there would be nothing wanting to thee , of that compleat good , which thou art . it is necessarie therfore that we adhear still to thee , o lord , that by thy continuall assistance , we may be able to liue holyly , and vprightly . for we are drawē downe fast enough , by the waight of our frailty ; but by thy guifte we are kindled , and carried vpward , and we are inflamed , and we fly on , whither we are goeinge , which is towards the peace of ierusalem . for i haue reioyced in those things , which haue beene said to me , let vs goe into the howse of our lord. there , hath a rectifyed and good will placed vs ; and so , as that we can desire noe more , but that we may remaine there for euer . but because whilest we are in this body , we wander as pilgrims from thee , therefore we haue not here any permanent citty , but we expect another which is to come , for our habitation is in heauen and therefore , by the conduct of thy grace , doe i goe into the most retyred corner of my hart , and i sing loue songs to thee , o my kinge , and my god ; groaninge out certaine groanes , which indeed cannot be described , in this place of my pilgrimage where thy lawe is the song in which i delight my selfe . and calling ierusalem to minde , i extend , and stretch the whole power of my hart towards it : ierusalem which is my country , ierusalem which is my mother ; and towards thee also who art the ruler , the illuminator , the father , the tutor , the defendor , the pastor , the chaste and strong delight therof , the solide ioy , & all wnspekable good things ; yea all of them together , because thou art the onely supreame and true good . nor will i be drawen aside from this exercice , till thou , o my god , and my mercy , shalt draw together all that which i am , from this despersion , and deformity wherein i finde my self , and till thou shalt conforme me to thy selfe , and confirme me therein for all eternity , in the communion of that most deere mother of mine , whither the flower and first fruites of my spiritt , are already gone before . chap. xix . he distinguisheth betweene that wisdome , which is called the house of god , and that other wisdome which is supremely diuine . this is that howse of thine , o god , noe earthly howse , nor yet built of any corporeal thinge in heauen , but i meane that spirituall howse , which is partaker of thyne eternity , because it is for euer to remaine without spott ; for thou hast appointed that it should remaine for euer , and for euer thou haste imposed a precept , and it shall not passe away . yet that creature , o god , is not eternall , as thou art eternall ; because it was not without beginning ; for it was made . of all the creatures , this wisdome is that which was created first . i meane not that wisdome , which was absolutely coeternall , and coequall with god the father , wherby all things were created , and in which beginninge , heauen and earth was made : but i meane the wisdome which is created ; namely that spirituall nature , which by the contemplation of thy light , is light ; for euen this , although it be created , is called wisdome . but as much difference as there is , betweene the light which doth illuminate , and that which groweth to be light by being illuminated ; so much difference also there is , betweane thee , who art the supreame wisdome , creatinge all things , and this other which is created ; as also there is betweene that iustice which iustifieth , which is thy selfe , o our god , and that iustice which is produced in vs by our beinge iustified . for we also are called the iustice of god the father , in thee , who art his sonne our lord , by the testimony of the apostle . though therfore the first of all the creatures was a kinde of wisdome ( which was made to be a rationall , & intellectuall mind ; inhabiting thy holy citty , our mother which is aboue , and which is free , and eternall in the heauens ) & what heauens but those heauens of the heauens , which praise thee , because this is that , wherof it is said , the heauens of the heauens to our lord , & although we finde no tyme before that creature , because it was before the creation of tyme , as being the first of all the creatures ; yet neuerthelesse thou art before it . o eternall god , the creator of all things , from whome , as soone as it was made , it tooke a beginninge , though not indeed , of tyme , because tyme was not then created ; but yet a beginninge of that nature , which it was come to haue . it came therfore so from thee ; o lord our god , as that it is cleerly another thing then thou art . for although i finde noe tyme neither before it , nor in it ; it is yet neuertheles fitt to behold thy face ; neither is it euer diuerted from thence , hence it comes that it is not subiect to any change . yet a kinde of mutabillity is still in it , wherby it would growe all darke and cold , vnlesse , by adhearing to thee , with an excessiue loue , it did ( like a sunn which were euer bright as noone day ) both shine , and boile vp with heat towards thee . in fine , that creature doth so adhear to thee , our true god , who art truely eternall , that although it be not coeternall to thee , yet neuerthelesse it is not discharged , nor distracted from thee , into any variety , or vicissitude of tyme. but it reposeth in the most true cōtemplation of thee alone . for to such , an one ô lord as loues thee , as much as thou commandest , thou dost cleerly discouer thy selfe , and it sufficeth him . and from hence it growes , that the angells doe neuer decline , either from thee , or from themselues ; but perpetually they remaine in the same state , incessantly beholding thee , and incessantly loueinge thee , who art the true light , and the chaste loue . o how blessed and sublyme is this creature of creatures , most happy in eternally adhearing to thy beatitude ; happy and excessiuely happy , in haueinge thee to inhabite , and to illuminate it , and that for euer . nor can i finde what i may more fittly call this heauen of the heauens to our lord , then that howse of thine , which is contemplateinge thy delighte , without any defect at all , and without the least inclination to departe from that to any other ; that pure minde , most intirely one , that establishemēt of those blessed spirits in the foundation of peace , in those heauens aboue , which are yet aboue these heauens which we see . hereby , my soule ( whose pilgrimage is so far of from thee ) may vnderstande , if now it thirst affer thee ; if now her teares , are not made her bread ; if now she desire that one thinge , and begg it agayne and agayne , that she may inhabite thy howse all the days of her life . and what is the life of that howse , but thou thy selfe ; and what are the dayes therof , but thy eternity , as thy years are , which neuer faile . let therfore the soule vnderstand here , as well as it can , how sublymely thou art eternall before all tymes , since that howse of thyne , which neuer wandred from thee ( although it be not coeternall with thee , yet by reason that it adheareth to thee , without any failing , or euer faintinge ) vndergoeth noe variety of tyme : but sucking vp thee , her immutability , with a perpetuall & perseuering purity of minde , she doth at no tyme , and in noe place depart from thee , to whom she cleaues with vnseparable loue , & to whom thou art euer present . and so , haueing no future which it may expecte , nor any transitory thing passing by , which it may remember ; it is not varied to and fro by turnes , nor extended into future tymes . chap. xx. here man prayeth that the said spirituall howse of god , may pray for him . o thou bright and beautifull howse of god , i haue loued thy comelynesse , and the place of the habitation of the glory of my lord god , who did both build thee , and doth possesse thee . lett this pilgrimage of myne , send sighes to thee , day and night , lett my hart pant towards thee ; lett my minde thinke on thee ; and lett my soule desire to attayne to the society of thy beatitude i say to him who made thee ; that he would possesse me in thee , for it is he who made both thee & me . or rather doe thou desire and beseeche of him , that he will make me worthy of the participation of thy glory . for i doe not challenge thy holy society , nor thy admirable beauty , by any meritt of mine ; but i despaire not to obteine it , by the blood of him who redeemed me . onely let thy meritts help me , let thy most holy and most pure prayers , which cannot but be effectuall with almighty god , succour my sinfulnesse . i confesse that i haue wandred like a lost sheepe , and my habitation here is prolonged , and i am cast farr of from the face of my lord god , into this blindenesse of banishment . where , being driuen from the ioyes of paradise , i am dayly lamentinge with my selfe , the miseryes of my captiuity ; and i singe a mornefull songe , and i make huge lamentations , when i remember thee , o ierusalem who art my mother : & whilest i finde my feete standinge in thy outward courts , o thou faire and holy sion , but am not able so much as to looke into those interior parts of that temple . but yet i hope that i shall once be brought into thee , vpon his shoulders , who is my pastor , and who was thy builder , that i may triumphe with thee , in that inspeakable ioy , wherewith they reioyce , who stand with thee before god our sauiour himselfe , who discharged our enmytyes in his flesh , and who pacifyed all things which are both in heauen and in earth , by his blood . for he is our peace , who made both to become one ; and who ioyned in himselfe , those two walls , which went by contrary ways . ordeyninge thy permanent felicity , and promissing that he would giue himselfe to vs , accordinge to the same measure , sayinge : and they shal be equall to the angells of god in heauen . o ierusalem , thou eternall house of god , be thou ( after the charity of christe our lord ) my ioy , and my comfort , and let the sweet memory of thy blessed name , be a solace to my sorowes and heauinesse of hart . chap. xxi . how full of biternesse this life of ours , is . o lord i am extreamely weary of this life , and of this woefull pilgrimage . this life , this miserable life , fraile life , vncertaine life , laborious life , vncleane life . life which is the lady of wicked men , the queene of proude men , full of miseryes and errours , which deserues not to be call'd a life , but a death , since we are dying in euery moment , by diuers kinds of death , through the seuerall miseryes and changes , which we are subiect too . doth therfore this , which we liue in this world , deserue to be called life ; when humors make vs swell , and greife extenuates , and vnnaturall heat dryes vp , and impressions of the ayre infect . meat maketh fatt , fasting maketh leane , mirth makes dissolute , sorrowes consume , care straitneth , security makes dull . riches puffs vs vp ; pouerty casts vs downe ; youth extolls vs ; and old age makes vs stoope ; sicknes breakes , & sorrow oppresses vs. and to all these miseryes , furious death succeeds , and at a clapp doth so impose an end vpon this miserable life , that as soone as it hath left to be , it is scare beleeued , that euer it was . this vitall death , and this mortall life , although it be all sprinckled with these , and many other bitter miseryes : alas , alas , it doth yet take very many , by the inticeinge pleasures therof , and it deceiues them , by the false promisses which it makes . and although , of it selfe , it be so very biting , & so bitter , as that it cannot be concealed from her blinde louers ; yet are there an infinite nomber of fooles in the world , whome she intertaynes & inebriates , with the golden chalice which she hath in her hand . happy are they ( but they are to fewe ) who refuse her familiarity , who dispise her sleight entertaniements , and ioys ; & who forsake all society with her , lest they be forced to perish together with her who deceiued them . chap. xxii of the felicity of that life , which our lord hath prepared for them that loue him . o thou life , which our lord hath prepared for them who loue him . o thou vitall life , happy life , quiett life , secure life , beautifull life , pure life , chaste life , holie life ; life which knowes not what belongs to death , which knowes not what belongs to sorrow ; life without spott , without greife ; without anxiety , without any perturbation without corruptiō , without variety and mutation : life , toppfull of all excellency , and dignity ; where there is noe aduersary to impugne vs ; noe inticeinge baite of sinn to allure vs ; where there is perfect loue , & noe feare ; & an euerlastinge day , and one spiritt of vs all ; where god is seene face to face ; & where the soule is full fedd with this food of life , without all defect . i am resolued to looke earnesly towards thy light ; thy felicity , and delightes drawe me to thee with a greedy hart . the more i consider thee , the more doe i languish with thy loue , and with a vehement desire of thee ; and i am extreamely delighted with the sweete remembrance of thee . i am therfore resolued , i am resolued to cast vp myne eyes to thee , to erect the state of my minde , and to conforme the affections of my will to thee . i am resolued to talke of thee , to heare speake of thee , to write of thee , to conferr with others of thee ; daily to read somewhat of thy felicity & glory ; & when i shall haue redd it , to reuolue it very often in my hart ; that at least by this meanes , i may passe on from the burninge heats , and dangers , & toyling labours of this mortall , & dying life , to the sweete refreshing of that vitall aire of thyne ; and that i may proceede at last , ( when i shall lay my selfe downe to sleepe ) to repose my head a little , in that bosome of thyne . to this end , i enter now and then , into those sweete feilds of thy holy scriptures ; and whilest i am turninge ouer those leaues , i gather the fresh flowers of sentences from thence . by reading them i eate ; by frequenting them i ruminate ; and by gathering them vp at last , i lodge them in the deepe receptacle of my memory ; that , by this meanes , haueing taken a taste of thy sweetnes , i may feele the biteernes of this most miserable life , so much the lesse . o thou most happy life , o kingdome which art truely blessed , free from death , and farr from haueing an end , to which noe tymes shall euer succeede , where that day which is still continued without night , admitts of noe tyme ; where the conquering souldiers being associated to those chantinge quires of angells , sing that canticle of the canticles of syon , to almighty god , without ceasinge ; the garland of triumph imbraceinge their glorious heads , & that for euer . i would to christe , that my sinns beinge once forgiuen me , and then this burden , beinge layd downe , i might be assigned to eternall rest ; & might enter into thy ioyes , within those excellent and beautifull walls of thy citty ; receiuinge the crowne of glory from the hand of my lord. that i might be present , with those most holy quires of angells ; that together with those blessed spiritts , i might concurre to glorify our creator ; that i might veiwe the present face of christe our lord ; that i might for euer behold that supreame , vnspeakable , & vncircumscribed light : and that so not being subiect to any feare of death , i might for euer reioyce , in the euerlastinge endowment of incorruption . chap. xxiii . of the felicity of that holy soule which departeth hence . happy is that soule , which beinge discharged from this body of earth , goes freely vp to heauen , and is in peace , & safetie , not fearing , either any enemy , or death it selfe . for it will then haue present , and shall for euer behold , that most beautifull lord , whom it hath serued , and whom it hath loued , and to whom at length it arriueth all full of glory , and ioy . this glory of so great beatitude , noe tyme shall diminish , nor wicked enemy be able to bereeue vs of . the daughter of syon saw this soule , and did publish it to be most happy : the queenes and the concubines sawe it , sayinge , who is this , which goeth forward like a riseinge morninge , faire like the moone , bright like the sunn , and terrible like a pitched feild of armed men ? how ioyfully doth she goe forth , make haste , and runn , when with astonished eares , she hears her spouse say thus : rise vp , and make haste , o thou my freind , and my beautifull creature , and come with me : for now the winter is ouer-past , the storme is gone , and hath hidd it selfe : the flowers haue appeared in our land , the tyme of pruninge is now come , the voice of the turtle hath beene heard in our land , the figg tree , hath brought forth her younge fruite , the vines are in flower , and send forth theire odour . rise vp , make haste , o thou my freind , my faire creature , my doue , in the holes of the rocke , in the lowes places of the wall : shew me that face of thyne , let thy voice sound forth in my ears : for thy uoice is sweete , and thy face is full of comlinesse , and grace . come my elected , and my beautifull creature , my doue , my immaculate , my spouse , come , and i will place my throne in thee , because i haue had a greedy desire of thy beauty . come , that thou maist reioyce in my presence , with my angells , whose society i haue promissed thee . come , after many dangers , and labours , and enter into the ioy of thy lord , which none shal be able to take from thee chap. xxiv . a prayer to the sanites to secure vs in our dangers . happy are all you , o saynts of god , who now haue passed through the sea of this mortality , and haue obteyned to arriue at the gate of eternall quietnesse , security , & peace , your selues beinge peacefull and secure , and perpetually full of triumph and ioy . i beseeche you , by your owne charity : you , who are secure concerninge your selues , be yet solicitous concerning vs. you are secure , concerninge your owne incorruptible glory ; be you solicitous of our manifold misery . by him i beseech you , who chused you , who made you what you are ; in the fruition of whose beauty you are satiated : by whose immortality you are now immortalized : by whose most blessed vision , yow are continually in ioy : be you also continually mindfull of vs. helpe vs miserable creatures , who in the salt waters of this life , are tossed , with stormes rounde about vs. you are those most beautifull gates , who haue beene erected , to a huge altitude : o giue some helpe to vs ▪ who are noe better then a base pauement lying so farr vnderneath you . stretch forth your hand , & raise vs vp vpon our feete , that we recouering out of our infirmity , may become strong , and fitt for warr . interceede , & pray with constancy , and perseuerance for vs miserable , and most negligent sinners ; that by your prayers , we maybe ioyned to your holy society , for otherwise we shall not be saued . for we are extreamely frayle ; and of no strength or vertue , miserable , base wretches : beasts , who care but for the belly , the slaues of flesh & blood , in whome the very shadow of goodnes , doth scarce appeare . and yet not withstandinge , beinge placed vnder the confession of christe our lord , we are borne vp , by the wood of his crosse , whilest we saile through this great and spatious sea ; where there are creepinge creatures without number : where there are wilde beasts , great and small , where there is á most cruell dragon , euer ready to deuour vs ; where there are places full of dangers , as scylla and charybdis , and innumerable others ; where carelesse persons , and they who are of a waueringe faith , suffer shipwracke . pray you to our lord , pray , o you who are full of pitty , pray all you troopes of saintes , and all you compagnies of blessed spiritts , that beinge assisted by your prayers , and meritts , we may , with our shipp and merchandize obteyne to arriue sound & safe , at the hauen of eternall saluation , & quietnes , and continuall peace , and of that security which must neuer haue an end . chap. xxv . the soules desire to attayne to the heauenly citty of ierusalem . o ierusalem , that art my mother , o thou holy citty of god , thou most deere spouse of christ our lord , my hart loues thee , and my soule is extreamely desirous to enioy thy beauty . o how gracefull , how glorious , and how noble art thou ? thou art all faire , and there is noe spott in thee . exult , and reioyce , o thou faire daughter of the prince ; for the king hath earnestly desired thy beauty : and he who excelleth all the sonnes of men in beauty , hath beene enamoured with thy comlinesse . but what kinde of man is that beloued of thyne , who is so much beloued , o thou fairest of woemen ? my beloued is white and read , the choise of a thousand . as a fruite-tree in the midest of a wilde wood , so is my beloued , amongst the sonnes of men : vnder his shadowe , whome i haue desired , behold i sitt downe with ioy , and his fruite is sweet to my throate . my beloued putt forth his hand through a diuision in the wall , and my belly trembled vpon that touch of his . i haue sought him whom my soule loues , in my little bedd by night , i haue sought him , and i haue found him : i hold him fast , and i will not lett him goe , till he introduce me into his howse , and into his chamber , which is this glorious mother of mine . for there , wilt thou afford me those most sweete brests , more abundant and more perfectly ; and satisfy me with so admirable a saciety , as that i shall hunger , and thirst noe more for euer . o happy soule of mine , happy for euer , and for euer , if i may merit to behold thy glory , thy beatitude , thy beauty ; those gates and walls of thyne , thy streets , thy many mansions , thy most noble citizens , and that most powerfull kinge of thyne our lord , seated in his maiesty . for thy walls are of pretious stones , thy gates are of most orient pearle , thy streetes are paued with purest gold , wherein that ioyfull alleluya is perpetually sunge . thy many mansions haue theyr fondatiō of squared stone , built vp with saphires , & couered with plates of gold , where no man shall enter who is not cleane ; no man inhabite who is defiled . thou art made faire , and sweete in thy delightes , o ierusalem our mother . there is no such thinge in thee , as we suffer here , nor such thinges as we see , in this miserable life of ours . there is nor darkenesse , nor night , nor any diuersity of tymes in thee . in thee there shines no light of the lāpe , noe splendor of the moone , noe beame of the starrs , but god of god , light of light , the sunne of iustice , is euer illuminateing thee . the white and immaculate lambe , is that cleere , and most beautifull light of thine . thy sunne , and thy brightnesse and all thy beatitude , is that indeficient contemplation of this most beautifull kinge . the king of kings himselfe , is in the midest of thee ; and his children , are circlinge him inn , round about : there are those musicall quires of angells , there is that congregation of heauenly citizens . there is the sweete solemnity , of all them , who are goeing into thy ioyes , out of this sad pilgrimage of theirs . there is that quire of the prophetts ; there is the intire number of the apostles ; there is the triumphant army of inumerable martyrs ; there , is the holy congregation of blessed confessors ; there , are those true , and perfect moncks ; there , are those holy woemen , who haue ouercome the pleasures of this world , and the infirmity of their sexe : there , are yong men , and maides , who haue outrunn their years , by the sanctity of their actiōs : there , are those sheepe , and lambes ▪ who haue escaped from the snares of terrene pleasures , and they all triumph in their propter mansion . the glory of euery one is different , but the ioy common to them all true & perfect charity raigneth there , because god is there , who is all in all , whome they see without end , and by euer seeing him , they are all burning in his loue . they loue and praise him , & they praise & loue him . all the worke they doe , is the praise of god without end , without euer leaueing off , and yet without euer labouring . happy shall i be , and for euer truely happy , if , after this poore body of mine comes to be dissolued , i may obteyne to heare those canticles of celestiall melody , which are sung to the praise of that eternall kinge , by the inhabitants of that supernall citty , and by those troopes of blessed spiritts . happy shall i be , yea too happy , if i also may obteyne to sing my parte there , and to stand in the presence of my kinge , my god , and my guide , and to see him in his glory , as he hath vouchsafed to promisse , saying : father , i will that they whom thou haste giuen me , may be with me , that they may see my glory , which i had with thee , before the creation of the world . and els where , he saith . let him who ministreth to me , follow me ; and where i am , there shall my seruant also be . and yet againe he saith : he who loueth me , shal be beloued of my father and i will loue him , and i will manifest my selfe to him . chap. xxvi . a hymne of paradise . vnto the springe of purest life , aspires my withered hart ; yea and my soule confinde in flesh , employes both strength , and art , working , suing , strugling still , from exile , home to part . and whilst she sighes , to see her self in furious tempests tost ; she lookes vpon the glorious state which she by sinning lost . and present ills , or past contents , doe make vs thinke of most . but who can fully speake the ioy or that high peace vnfold ; where all the buildinges founded are on orient perles vntold . and all the workes of those high roomes , doe shine with beames of gold . the structure is combin'd with stones , which highest price doe passe ; nay euen the streetes , are pau'd with gold as if it were but glasse . no trash , no base materiall , is there , or euer was . the horride cold , or scorching heat hath no admittance there ; the roses doe not loose their leaues , for spring lasts all the year : the lilly's whyte , the saffron redd , the balsam droops appear . the fields are greene , the plants do thriue , the streames , with hony flowe . from spices odours , & frō gummes , most pretious liquors growe . fruites hang vpon whole woods of trees , and they shall still doe so . the season is not changd , for still both sunne , & moone are bright . the lambe of this faire citty , is that cleare immortall light whose presence , makes eternall day , which neuer ends in night . nay , all the saints themselues , shall shine as bright as brightest sunne ; when after triumph , crowned they to mutuall ioyes shall runne . and safely count their fightes , and foes , when once the warre is done . for being freed from all defects , they feele no fleshly warre . or rather , both the flesh & minde , at length vnited are . and ioying in so rich a peace , they can admitt no iarre . but hauing quitt these fading leaues , they seeke their roote againe ; and looke vpon the present face of truthe , which hath no stayne ; still drinking , at that liuely spring , huge draughtes of ioyes in graine . from thence they fetch that happy state , wherein no change they see ; but cleere , and chearfull , and content , from all mishaps are free . no sicknes there , can threaten health , nor young men , old can be . there , haue they their eternity ; their passage , then is past . they grow , they flourish , and they sprout , corruption , off is cast . immortall strength , hath swallowed vp the power of death at last . who knowe the knower of all things what can they choose but knowe ? they all behold their fellowes harts , and all their secretts showe . one simple act of will , and nill , from all their mindes doth flowe . though all their merits diuers be according to their paynes , yet charity makes that ones owne , which any fellow gaynes , and all which doth belong to one , to all of them pertaynes . vnto that body iustly goe the eagles all , for meate . where , with the angells , and the saints , they may haue roome to eate . one loafe , can feede them all , who liue in both these countries great . hungry they are , yet euer full , they haue what they desire . sith no saciety offends , nor hungar burnes like fire . aspiringly they euer eate , and eating they aspire . there , euer are your newe concerts with songs which haue no end the organs of eternall ioy , doe on their eares attend . in prayse of their triumphant king , they all their voyces spend . o happy soule , which canst behold this king still present there , and vnder thee discerne the world runn round , secure from feare , with starres and plannettes , moone and sunn : still moueing in their spheare . o christ thou valiēt soldiers crowne cast downe an eye : of pittie ; that hauing once our armes putt downe , we may inioy that citie : and with those heauenly quires beare part . in their eternall dittie . grant iesu grant we still persiste , in thy iust cause defending : as longe as worldly warre may last , as longe as strifs depending : that we may carrie thee i th end the prize which knows noe ending chap. xxvii . of the continuall praise , which a soule conceiueth by the contemplation of the diuinity . o my soule , blesse our lord , and all the powers within me sing praise to his holy name . o my soule , blesse our lord , and forgett not all his benefitts . o all yea workes of our lord , blesse our lord , in all the places of his dominion . let vs praise god , whome the dominations adore , whome cherubin and seraphin , with a neuer ceasing voice , proclame , holy , holy , holy. let vs ioyne our voyce , to the voice of the holy angells , and lett vs praise this lord , who is common to vs both , to the vttermost of our power . for they praise our lord , most purely , and incessantly , who are alwayes plunged in that diuine contemplation , not by a glasse , or in a figure , but face to face . but who shal be able to say , or so much as to thinke , what kinde of innumerable multitude of blessed spiritts , and celestiall powers , that is , which standeth in the sight of our omnipotent lord god ? what glory , what endles festiuity they enioy , by the vision of god ? what delight , without any defect ? what ardour of loue , not tormenting , but delighting ? who can say , what desire there is , of the vision of god , when they haue saciety , and how they can haue saciety with desire ? where in nether desire , procures any payne , nor saciety breeds any loathinge ? how they growe to be happy , by adhearing , to that supreame beatitude ? how they growe to be made light , by their coniunction with that true light ? how by euer beholdinge the immutable trinity , themselues are changed into immutability ? but how shall we be able to comprehend that higth of angelicall dignity , when we are not able , so much as to finde out , the nature of our owne soule ? what kinde of thing is that , which is able to giue life to flesh , and yet is not able so much as to conteyne it selfe in good thoughts ? what kinge of thing is this , so strong , and se weake , so little , and so great ; which searcheth into the secrets of god , and riseth into contemplation of celestiall things ; and is prooued to haue found out , with such subtill power of witt , the skill of so many arts , for the vse of man ? what kind of thing is this , which knoweth so many other things , and yet is so wholyignorāt of how it selfe comes to be made ? for although many doubtfull things be said by many about the beginninge of the soule , yet we finde it to be a certaine intellectual spiritt , a spirit made by the power of the creator ; liueinge after a sort immortaly , and quickninge the body which it doth sustaine , subiect to mutability , and forgetfulnesse which is often depressed by feare , and extolled by ioy . o admirable thinge , and to which all astonishment is due . of god , the creator of vs all , who is vnspeakable and incomprehensible , we read , we speake , and we write excessiuely , sublimely , & wounderfull things , without any ambiguity at all but whatsoeuer we say of angells , and soules , we are not so well able to prooue . but yet lett the minde passe on euen from these thinges , and transcend all that which is created . lett it runn and rise , and flutter , and fly through ; and lett it fix the eyes of faith , as eagerly as it can , vpon him who created all things . i will therfore , make certaine stepps of riseinge in my hart ; and by them i will assend into my soule ; and by the purest power of my minde , i will assend to my lord , who remaines ouer my head . whatsoeuer is visibly seene , whatsoeuer is imagined , though in a most spirituall manner , i will remoue farr of , from the sight of my hart and minde , with a strong hand . let the pure and simple power of my vnderstanding passing on , with a speedy flighte towards him , arriue to him who is that creator himselfe both of angells and soules , and all things else . blessed is that soule , which forsaketh inferior things , and aspireth to them , which are sublyme ; and placeing the seat of her habitation , in those highe vnhaunted wayes , doth contēplate the sunn of iustice , frō those mighty rocks , with eagles eyes . for there is nothinge so beautifull , and so delightfull , as with the sharpe sight of the minde , and the eager desire of the hart , to contemplate this god himselfe alone , and after a wounderfull manner inuisibly to beholde him who is inuisible , & so , to taste , not the sweetnes of this world , but of another ; and to behold not this inferior ; kind of light , but another . for this light , which is shutt vp in place , is also ended in tyme , its varied by the interruption of night ; and this light , which is common to vs with wormes , and other vnreasonable beasts , in comparison of that other souueraigne light , is rather to be called night then light . chap. xxviii . what it is to see god , and to inioy him , after a sort , and how we are to thinke of god. bvt although that supreame and vnchangeable essence , that indeficient light , that light which is enioyed by the angells , can be seene by noe creature in this life ; ( this being the reward , which is reserued onely for the saints , who enioy celestiall glory ) yet to beleeue , to conceaue , to haue a feelinge , and ardently to aspire towards this glory , is to see it , after a sort , and to possesse it . let our voice therfore extend it selfe beyond the angells , and lett man contemplate god , with an carnest minde ; and lett him , with what words he can , expresse gods praises , to god himselfe . for it is all reason , that the creature should praise his creator , since he vouchsafed to create vs , that we might praise him , when yet he had noe need of our praises . for his vertue is incomprehensible , he needeth none , but is all sufficient for himselfe . our lord is great , and his vertue is great , and of his wisdome there is noe end . our lord god is great , and highly worthy to be praysed . let our soule therfore loue him , let our tongues sing of him , and our hand write of him ; and let the faithfull hart imploy it selfe , onely , in these holy thoughts . let the man of spirituall desires , and a contemplator of celestial mysteries , be dayly recreated , with the most delicious food of this heauenly contemplation ; that so being fully fed , with this heauenly repaste , he may cry out with great exclamation , he may cry out with the very bowells of his hart ; cry out with excesse of ioy , & say as followeth with a most ardent affection of his minde . chap. xxix . he declareth many propertyes of almighty god. o thou supreame , most excellent , omnipotent , most mercifull , most iust , most secret , most present , and most strong ; most stable and incomprehensible , inuisible , yet seeinge all things ; vnchangeable , yet changeing all things ; immortall , without place , without tearme , or circumscription ; vnlymited , inestimable , ineffable , inscrutable ; immoueable , yet moueinge all things ; vnsearchable , vnexpressable , terrible , & to be greatly feared , to be honored , and trembled at ; to be worshipped and reuerenced . neuer new , and neuer old , and yet innouating all things , and draweing prowde people into decay though they marke it not euer in action , yet euer quiet ; gathering together , and yet needinge nothinge ; carryinge all things , without feeling any waight ; fillinge all things , without beinge includede ; creatinge , protectinge , nourishinge , and perfectinge all things . thou seekest , and yet thou wantest nothinge : thou art in loue , yet without passiō ; thou art iealous , yet thou art secure ; thou repentest , yet thou art not sorry ; thou art angry , yet thou are not moued ; thou changest thy workes , but thou neuer changest thy decrees . thou takest that which thou findest , yet didest thou loose nothing ; thou art neuer poore , and yet thou art glade of gayne ; thou art neuer couetous , yet thou exactest vsury at our hands by our saperrogatiō , thou becomest our debter ; and yet who hath any thinge which is not thyne ; thou payest debts , yet thou owest nothinge ; thou forgiuest debts , yet thou loosest nothinge . thou alone doste quicken all things , thou haste created all things , thou art euery where , and thou art euery where altogether ; thou canst be felt , yet thou canst not be seene : thou art not wanting any where , yet art thou farre from the thoughtes of wicked men . but thou art not wanting euen there , although thou be farr of from them , because where thou art not presēt by grace , there thou art present by reuenge . thou touchest all things , yet thou touchest them not all alike . for some , thou touchest onely , that they may be , but not that they may liue , and feele , and discourse . but some thou touchest , that they may be , and liue , but yet not so , as that withall , they may feele and discourse . and some agayne , thou dost so touch , as that they may be , and liue , and feele , and discourse also . and although thou be neuer vnlike thy selfe , yet dost thou touch vnlike things , after an vnlike manner . thou art euer present , yet sometymes thou art hard to be found we follow thee , when thou standest still , and yet we are not able to lay hold on thee , whilest yet thou holdest all things , fillest all things , comprehendest all things , exceedest all things , vpholdest all things . neyther dost thou on the one side vndergoe them , and art ouercome by them on the other . neyther dost thou fill things , on the one side , and yet art comprehended by them , on the other ; but by comprehending them , thou fillest them ; and by filling them , thou comprehendest them ; as by sustayning them , thou exceedest them ; and by exceeding them , thou sustaynest them . thou teachest the harts of the faithfull , yet without the noise of words . thou reachest from one end to the other strongly ; and thou disposed of all things , sweetely . thou art not extended , according to the proportion of places ; nor art thou varied by the vicissitude of tymes . thou haste neyther accesse , nor recesse , but thou inhabitest that inaccessibile light , which no man euer sawe or can see . remaineinge quiet in thy selfe , thou doste make thy circuite about all things , and thou art euery where expressely and intirely all . for thou canst not be deuided or cutt , who art truely all ; nor canst thou be made into partes , because thou , wholy holdest all , fillest all , and dost possesse and illustrate all . the minde of man cannot conceaue the immense profundity of this mistery , nor the tongue of eloquence declare it ; nor can learned speach , nor all the volumes of all libraryes , vnfolde it . if there were bookes to fill the whole world , yet they could not vnfolde thy admirable knowledge , because thou art truely vnspeakable : and canst not by any meanes be concluded , nor expressed , as thou art , who art the fountayne of diuine light , and the sonne of euerlastinge charity . thou art great , without quantity , & therfore thou art immense : thou art good , without quality , and therfore thou art truely , and supreamely good , and there is none good but thou alone , whose will is thy worke , and whose inclination is thy power , who didst create all things of nothinge , and thou didst it , by the onely act of thy will. thou doste possesse all thy creatures , without needing any of them : thou gouuernest them , without labour , and thou rulest them without trouble : and there is nothinge at all , either , in the highest or lower thinges which can disturbe the order of thy dominion . thou art in all places , without being cōteyned in any place : thou conteynest all things without circuite : and thou art present euery where , without eyther scituation , or motion . thou art not the author of ill , nor canst thou doe it : yet is there nothing which thou canst not doe ; nor didst thou euer repent thy self of any thinge which thou hadest done , nor art thou troubled with any commotion , or tempest of thy minde ; nor doe the dangers of the whole world , drawe any danger vpon thee . thou commandest not , nor yet allowest of any wickednes or sinn . thou neuer lyest , for thou art eternall truth . by thy onely goodnesse we are made , by thy iustice we are punished , and by thy mercy we are deliuered . nothing , neither in heauen , or which is elementary , eyther of fire , or earth , or any other thing subiect to our sense , is to be worshipped instead of thee , who truely art what thou art , and art not changed ; and to whome it doth most principally agree , that thou be called that which the grecians call on , and the latins ens , which signifieth . the thing which is , for thou art euer the same , and thy years will neuer fayle . these , and many other things haue beene taught me , by my holy mother the church , wherof i am made a member , by thy grace . it hath taught me , that thou , the onely one , and true god , art not corporeall , nor passible : and that nothinge of thy substance or nature , is any way violable , or mutable , or composed , and framed : and therefore it is certaine that thou canst nor be perceiued , by corporeall eyes : and that thou couldest neuer be seene , in thy proper essence , by any mortall creature . hereby it is clearely to be vndestood , that as the angells see thee now , so are we to see thee , after this life . but yet , nether are the angells themselues , able to s●e thee iust as thou art : and in fine the omnipotent trinity , is not wholy seene by any , but by thy onely selfe . chap. xxx . of the vnity of god , and the plurality of persons in him . bvt thou art truly vnity in thy diuinity , though manifold in the plurality of thy persons , so that thou canst not be numbred by any number , nor measured by any measure , nor waighed by any waight . for we doe not pretend , to finde out any beginninge , of that supreame goodnesse , which thou thy selfe art , from whence all things , by which all things , and in which all things : but we say , that all other things , are good by the participation of that goodnes , for thy diuine essence , did euer , and doth still want matter , although it doe not want forme , namely that forme which was neuer formed , the forme of all formes , that most beautifull forme , which when thou dost imprint vpon particuler things ( as it might be some seale ) thou makest them , without all doubte , differre from thy selfe by their owne mutabilitie , without any change in thee , eyther by way of augmentation , or diminution . now whatsoeuer is within the cōpass of created thinges , that also is a creature of thyne , o thou , one trinity , and three in vnity , thou god , whose omnipotency possesseth , and ruleth , and filleth all things , which thou didst create . and yet we doe not therefore say , that thou fillest all things , as if they did conteyne thee , but rather so , as that they be conteyned by thee . nor yet dost thou fill them all by partes , nor is it to be thought , by any meanes , that euery creature receiues thee after the rate of the bignesse which it selfe hath : that is to say , the greater , the greater parte : & the lesse the lesse : since thou thy selfe , art in them all , & all of them in thee : whose omnipotency concludeth all things nor can any man finde a way , whereby to make escape from thy power , for he , who hath thee not wel . pleased , wil be sure not to escape thee , being offended ; as it is written , neither from the east , nor from the west , nor from the desert mountaynes , because god is the iudge . and els where it is sayd : whither shall i goe from thy spiritt , and whither shall i fly from thy face . the immēsity of thy diuine greatnes is such , that we must knowe thee to be whithin all things , and yet not included , and without all thinges , yet not excluded . and therefore thou art interior , that thou maiste conteyne all things : and therefore thou art exterior , that by the immensity of thy greatnes , thou maiste conclude , all things . by this therefore , that thou art interior , thou art showed to be the creator ; but by this , that thou art exterior , thou art proued to be the gouernour of them all . and least all things which are created , should be without thee , thou art interior ; but thou art exterior , to the end that all things may be included in thee . not by any local magnitude of thyne but by the potētiall presence of thee , who art present euery where , and all thinges to thee are present , though some vnderstād these things , and others indeed , vnderstand them not . the inseparable vnity therfore of thy nature , cannot haue the persons seperable , because as thou art trinity in vnity , and vnity in trinity , so thou canst not haue separation of persons . it is true , that those persons are named seuerally ; but yet thou art so pleased to show thy selfe , o god , thou trinity , to be inseperable in thy persons , as that there is noe name belonginge to thee in any one of them , which may not be referred to another , according to the rules of relation . for as the father to the sonne , and the sonne to the father ; so the holy ghoste is most truely referred , both to the father & sōne . but those names , which signify thy substanec , or person , or power , or essence , or any thing which properly is called god , doe equally agree to all the persons ; as great god , omnipotent and eternall god ; and all those things which naturally are saide of thee , o god. therefore there is noe name , which concernes the nature of god , which can so agree to god the father , as that it may not also agree to god the sonne , as also to god the holy ghoste . as for example , we say the father is naturally god , but so is the sonne naturally god ; and so also is the holy ghoste naturally god ; and yet not three gods , but naturally one god , the father , the sonne , and the holy ghoste : therfore art thou ô holy trinity , inseperable in thy persons , as thou art to be vnderstoode by our mind , although thou haue seperable names in worde ; because thou dost by no meanes , indure a plurall number , in the names belonging to thy nature . for herby it is showed , that the persons cannot be deuided in the blessed trinity , which is one true god , because the name of any one of the persons , doth euer relate to an other of them . for if i name the father , i shew the sonne ; if i speake of the sonne , i proclame the father : if i speake of the holy ghoste , it is necessarily to be vnderstoode , that he is the spiritt of some other , namely of the father , and of the sonne . now this it that true faith , which flowes from sound doctrine . this indeed , is the catholique , and orthodoxall faith , which god hath taught me , by his grace , in the bosome of his church , which is my mother . chap. xxxi . a prayer to the blessed trinity . my faith doth therefore call vpon thee , which thou , o lord haste giuen me , through thy goodnes , for my saluation . now the faithfull soule , liues by faith. he now holds that in hope , which hereafter he shall haue indeed . i call vpon thee , o my god , with a pure conscience , and with that sweete loue , which groweth out of faith , whereby thou haste brought me , to the vnderstanding of truthe ; casting away the darknes of ignorance , and whereby thou haste drawen me out of the foolish bitternes of this world ; and so accompanyinge it , with the sweetnes of thy charity , thou haste made it delightfull , and deer to me . i doe with a lowde voice inuoke thee , o blessed trinity , & with that sincere loue which groweth out of faith , which faith , thou haueing nourished euen from my cradle , did'dst inspire by the illustration of thy grace ; and which thou hast encreased and confirmed in me , by the documents of my mother the church . i inuoke thee , o holy and blessed , and glorious trinity , in vnity ; the father , the sonne , and the holy ghoste , our god , our lord , and our paraclete , charity , grace , and communication , the father , the sonne , and the illuminator ; the fountayne the riuer , and the irrigation , or wateringe . all things by one , and all things in one , from whome , by whome , in whome , all things . the liuing life , the life proceeding from the liuing life , the life liuing . one from himselfe , one from one , and one from two . one , being from himselfe , one , being from another , and one , being from two other . the father is true , the sonne is truth , and the holy ghoste is truth . therfore the father , the sonne , and the holy ghoste are one essence , one power , one goodnes , one beatitude , from whome , by whome , and in whome , all things are happie what things soeuer are happie chap. xxxii . that god is the true , and souuereigne life . o god the true and souuereigne life , from whome , by whome , and in whome , all things doe liue , which haue any true , and happy life . o god who art that goodnesse , and that beauty , from whome , by whome and in whome all things are faire , and good , which haue any beauty , or goodnesse in them . o god , whose faith doth excite vs , whose hope doth erect vs , and whose charity doth vnite vs o god , who requirest that we seeke thee , and who makest vs finde thee , and who openest to vs , when we knocke . o god , from whome to be auerted is to fa●l ; and to whom to be conuerted is to rise ; and in whom to remayne is to be immoueable . o god whome noe man looseth , but he who is deceaued ; no man seeketh , but he who is admonished ; and noe man findeth , but he who is purged . o god whome to know , is to liue ; whome to serue is to reigne ; whome to praise , is the ioy and saluation of the soule . i praise thee , i blesse thee , and i adore thee , with my lipps , with my hart , and with all the whole power i haue . and i present my humblest thanks to thy mercy , and goodnes , for all thy benefitts ; and i sing this hymn of glory to thee , holy , holy , holy , i inuoke thee , o blessed trinity , beseechinge , that thou wilt come into me , and make me worthy to be the temple of thy glory . i begge of the father , by the sonne : i begge of the sonne , by the father ; i begge of the holy ghoste , by the father , and the sonne , that all vice may be farr remoued from me , and that all holy vertue may be planted in me . o immense god , from whome all things , by whome all things , in whome all things , both visible and inuisible are made . thou who doste inuiron thy workes , without , and fillest them , within ; who dost couer them from aboue , and dost susteyne them from belowe ; keepe me who am the worke of thy hands , and who hope in thee , and who onely confide in thy mercy . keepe me , i beseech thee , here , and euery where , now and euer , within , and without ; before me , & behinde me ; aboue and belowe , and round about ; that no place at all , may be left , for the treacherous attempts of my enemies against me . thou art the omnipotent god , the keeper and the protector of all such as hope in thee , without whome noe man is safe , none freed from danger . thou art god , and there is noe other god but thou , neyther in heauen aboue , nor on earth belowe . thou whoe performest workes of prowess , and so many wonderfull and vnscrutable things ; which exceed all number . praise is due to thee , honor is due to thee , and to thee hymns of glory are due . to thee doe all the angells the heauēs & all the power therof , sing hymns , and praises , without ceaseing ; and all creatures , and euery spiritt doth praise thee , the holy and indiuiduall trinity , as it becomes the creatures there creator , the slaues their lord , and the souldiers , their king. chap. xxxiii . the praises of men and angells . to thee doe all the saintes , and they who are humble of hart , to thee doe the spiritts and soules of iust persons , to thee doe all the cittizens of heauen , and all those orders of blessed spiritts sing the hymn of honor and glory , adoreinge thee humbly without end . all the cittizens of heauen doe praise thee , o lord , after a most honorable and magnificent manner ; and man who is an eminent parte of thy creatures doth also praise thee . yea and i wretched sinner , and miserable creature that i am , doe yet labour with an extreame desire to praise thee , and wish that i could loue thee , with excessiue loue . o my god , my life , my strength , and my praise , vouchsafe to lett me praise thee . grant me light in my hart , putt thou the word into my mouth , that my hart may thinke vpon thy glory , and my tōgue may singe thy praises , all the day longe . but because it is noe hansome praise , which proceeds out of the mouth of a sinner , and because i am a man of polluted lipps , clense thou my hart i beseeche thee , from all spotts , sanctify me , o thou omnipotent sanctifier , both within and without , and make me worthy to sett forth thy praise . receaue with benignity , and acceptation , from the hand of my hart , which is the affection of my soule , receiue i say , the sacrifice of my lipps , and make it acceptable in thy sight , and make it ascend vp to thee in the odour of sweetnes . let thy holy memory , and thy most diuine sweetnes , possesse my whole soule ; and draw it vp at full speed , to the loue of inuisible things . let it passe from the visible to the inuisible ; from the earthly to the heauenly ; from the temporall to the eternall ; and lett it passe on so farr , as to see that admirable vision . o eternall verity , o true charity , o deer eternity , thou art my god ; to thee doe i sigh day and night ; to thee doe i pant ; at thee doe i ayme ; to thee doe i desire to arriue . he who knowes thee , knowes truth and he knowes eternity . thou , o truth , dost preside ouer all things . we shall see thee as thou art , when this blind and mortall life is spent , wherein it is said to vs , where is now thy god ? and i also said to thee where art thou , o my god ? in thee am i refreshed a little , when i power out my soule towards thee , by the voice of my exultation and confessiō , which is as the sounde of a man , who is bankquetting , end celebratinge some great festiuity — and yet agayne it is afflicted , because it falls back , and returnes to be an abysse ; or rather it findes that still it is so . my faith which thou hast kindled , in this night of myne , before my feete , doth say , why art thou sad , o my soule , and why doste thou afflict me ? hope thou in god ; his word is a lanterne to my feete . hope , and continue to doe so , till the night ( which is the mother of the wicked ) doe passe a way ; till the wrath of our lord passe away ; wherof sometymes we were the children . for sometymes we were darknes . till this fury of water pass cleane a way , we still dragg on , in our body ( which is dead through sinn ) the reliques of that darknes : till such tyme as the day shall approach , & all shadowes may be remoued . i will hope in our lord. in the morrow of the next life , i shall assist , and contemplate , and i will euer confesse to him . in that morrow , i shall assist , and behold the health of my countenance , which is my god , who will reuiue euen our mortall bodyes , for that spiritts sakes , which dwelleth in vs ; that now we may be light , euen whilest we are saued here , by hope . that we may be the sonns of light , and the sonns of god , and not of night , and darknes ; for sometymes we were darknes , but now we are light in thee , o our god , and yet we are so here , but by faith , and not face to face . because that hope which is seene is not hope . all that immortall people of thy angells praiseth thee o lord ; and those celestiall powers glorify thy name . they haue no need to read any such writing as this , towards the makeinge them knowe , the holy & indiuiduall trinity . for they see thy face for euer , and there they read , without any syllabes of tyme , what that eternall will , requires . they read , they choose , and they loue . they euer read , and that neuer passeth , which they are readinge . by choosing , and by loueinge they read , the very immutability of thy counsell ; and their booke is neuer shutt , and their scrowle neuer folded vp ; for thy self is all that to them , and so thou art to be for euer . o how excessiuely happy are those powers of heauen , which are able to praise thee , most purely and holyly , with excessiue sweetnes , and vnspeakable exultation ? they praise thee for that , in which th●● ioy ; because they euer see reason 〈◊〉 they should reioice , and praise them but we , being oppressed by this burthen of our flesh , and being cast farr of from thy face , in this pilgrimage of ours , and being so racked by the variety of worldly things , are not able worthily to praise thee . yet we praise thee as we can , by faith , though not face to face ; but those angelicall spiritts praise thee face to face , & not by faith. for our flesh putteth this vpō vs & obligeth vs to praise thee , farr otherwise , then they doe . but how soeuer euen we sing praise to thee in a different manner ; and yet thou art but one , o god , thou creator of all things to whome the sacrifice of praise is offered , both in heauen and earth . and by thy mercy , we shall one day arriue to their society , with whome we shall for euer see , and praise thee . grant , o lord , that whilest i am placed in this fraile body of mine , my hart may praise thee , my tongue may praise thee , and all the powers of my soule may say , o lord , who is like to thee . thou art that omnipotent god , whome we worshi● as trine in persons , and on●● the substance of thy diety . we adore the father vnbegotten , the sonne , the onely begotten of his father , and the holy ghoste , proceedinge from them both ; and remaininge in them both . we adore thee o holy and indiuiduall trinity , one omnipotent god , who when we were not , did'st most puissantly make vs ; and when , by our owne fault we weare lost , by thy pitty , and goodnes , thou did'st recouer vs , after an admirable manner . doe not i beseech thee , permitt that we should be vngratefull for so great benefitts , and vnworthy of so many mercyes . i pray thee , i beseech thee , i begg of thee , that thou wilt increase my faith , hope , and charity . i beseech thee , make vs , by that grace of thyne , to be euer firme in beleiueinge , and full of efficacy in working ; that so , by meanes of incorrupted faith and workes worthy therof , we may through thy mercy , arriue to euerlastinge life . and there beholding thy glory ; as indeed it is , we , whome thou haste made worthy to see that glory of thyne , may adore thy maiesty , and may say together : glory be to the father , who created vs : glory be to the sonne , who redeemed vs , glory , be to the holy ghoste , who sanctifyed vs : glory be to the supreame , & indiuiduall trinity , whose workes are inseparable , and whose empire is eternall . to thee our god , praise is due , to thee a hymne of glory , to thee all honor , benediction , clarity , thanksgiueing , vertue , and fortitude , for euer , and for euer . amen . chap. xxxiv . he complayneth against himselfe for not being moued , with the contemplation of god whereat the angells tremble . pardon me o lord , pardon me , through thy mercy , pardon , and pitty me ; pardon my great ignorance and imperfections . doe not reiect me , as a presumptuous creature , in that i aduenture , being thy slaue ( i would , i could say a good one , and not rather that i am vnprofitable and wicked , and therfore very wicked because i take this boldnes ) to praise , and blesse , and adore thee , who art our omnipotent god , and who art terrible , and excessiuely to be feared , without contrition of hart , without a fountaine of tears , and without due reuerence , and trembling . for if the angells , who adore , and praise thee , doe tremble , whilest they are filled with that admirable exultation ; how comes it to passe , that i , a sinfull creature , whilest i am present with thee , and sing prayses , and offer sacrifices to thee , am not frighted at the hart , that i am not pale in my face ; that my lipps tremble not , and my whole body is not in a shiueringe and that so , with a flood of tears , i doe not incessantly mourne before thee . i would fayne doe it , but i am not able , because i cannot doe what i desire . herupon i am vehemently wondringe at my selfe , when by the eyes of faith , i see how terrible thou art ; but yet , who can doe euen this , without thy grace ? for all our saluation , is nothing but thy great mercy . woe be to me , how comes my soule to be made so senseles , as that it is not frighted , with excessiue terrour , whilest i am standing before god , and singinge forth his praise ? woe be to me , how comes my hart to be so hardned , that myne eyes cannot incessantly bring forth whole floods of tears , whilest the slaue is speaking before his lord , man with god , the. creature with the creator ; he who is made of durte , with him who made all things of nothing ? beholde o lord , how i place my selfe before thee ; & that which i conceiue of my selfe in the most secret corner of my hart , that doe i not conceale from thy paternall eares . thou art rich in thy mercy , and liberall in thy rewards ; grant me some of thy good guifts , that therby i may doe seruice to thee . for we cannot serue , nor please thee , by any other meanes , then of thy guift . strick through , i beseech thee , this flesh of mine , with thy feare . let my hart reioyce , that it may feare thy name . o that my sinfull soule might so feare thee , as that holy man did , who said : i haue allwayes feared god , like the waues of a sea , which were flowing ouer me . o god , thou giuer of all good things grant me , whilest i am celebratinge thy praises , a fountayne of tears , together with purity of hart , and ioy of minde ; that loueing thee perfectly , and praiseinge thee worthily , i may feele , and taste , and sauour with the very palate of my soule , how sweete , & delicious thou art : o lord , accordinge to that which is written : taste , and see , how sweete our lord is : blessed is the man who hopes in him . blessed is the people which vnderstandeth this ioy . blessed is the man whose helpe is from thee : he hath disposed of certayne degrees , whereby to rise vp in his hart , in this valley of tears , in the place which he hath appointed . blessed are the cleane of hart ; for they be the men , who shall see god. blessed are they who dwell in thy house , o lord , for they shall praise thee , for euer , & for euer . chap. xxxv . a prayer which greatly moueth the hart to deuotion , and to diuine loue . o iesus , our redemption , our desire , and our loue ; thou god of god , giue helpe to me , who am thy seruant . i inuoke thee , i call vpon thee , with a mighty crye , and with my whole hart . i inuoke thee into my soule , enter into it , & make it fitt for thy selfe , that thou maist possesse it without spott , and wrinckle . for to a most pure lord , a most pure habitation is due . sanctify me therfore , who am the vessell which thou hast made . euacuate me of malice , and fill me with grace , and still keepe me full , that i may be made a temple , worthy to be inhabited by thee , both here , and in the other euerlasting world . o thou most sweete , most benigne , most loueing , most deer , most powerfull , most desireable , most pretious , most amiable , most beautifull god : thou who art more sweete then hony , more white then any milk or snow , more delicious then nectar , more pretious then gold or jewells , and more deere to me , then all the riches and honors of the earth . but what doe i say , o my god , o thou my onely hope , and my so abundant mercy ? what doe i say , o thou my happy , and secure sweetnes ? what doe i say when i vtter such things as these ? i say what i can , but i doe not say what i should . o that i could say such things , as those quires of angells doe vtter , in those celestiall hymns o how willingly would i euen spend , & powre out my whole selfe , vpon thy praises ? o how faine would i , most deuoutly , and most indefatigablie proclaime those hymns of celestiall melody , in the middest of thy church , to the praise and glory of thy name ; but because i am not able to doe these things compleatly , shall i therefore hold my peace : woe be to them , who hold their peace of thee , who loosest the tongues of dumm persons , and makest the tongues of children eloquent . woe woe be to them who hold their peace of thee , for euen they who speak most , may be accompted to be but dumbe , when they doe not speake thy praise . but now who shal be able worthily to prayse thee , o thou vnspeakable wisdome of the father ? but yet although i finde noe wordes whereby i may sufficiently vnfold thee , who art the omnipotent , and omniscient word ; i will yet ; in thy meane tyme say what i can , till thou biddest me come to thee , where i may say that of thee , which is fitt , and which i am bound to say . and therefore i humbly pray , that thou wilt not haue an eye , so much to that which i say now in deed , as to that which i say in my desire . for i desire ( and that with a great desire ) to say that of thee , which is fitt and iust , because it is fitt that thou be praised ; and celebrated , and all honor is due to thee thou seest therefore , o god , thou who knowest of all secrett things , that thou art more deer to me , not onely then the earth , and all that is therein , but that thou art more acceptable , and amiable to me , then heauen it selfe , and all that it conteynes . for i loue thee , more then heauen , and earth , and all those other things which are in them ; nay these transitory things are without doubt not to be beloued at all , if it weare not , for the loue of thy name . i loue thee , o my god , with a greate loue , and i desire to loue thee yet more . giue me grace , that i may euer loue thee as much as i desire , and as much as i ought , that thou alone maist be all my intention , and all my meditation . let me consider thee , all the day long without ceasinge ; let me feele thee , euen when i am sleeping , by night ; let my spiritt speake to thee ; lett my minde conuerse with thee ; let my hart be illustrated with the light of thy holy vision ; that thou being my director , and my captayne , i may walke on , from vertue to vertue ; and that at last , i may see thee , the god of gods in syon . now as in a glasse , or in a cloude ; but then face to face , where i shall knowe thee , as i am knowen . blessed are the cleane of hart , for they are the men who shall see god. blessed are they who dwell in thy howse , o lord , for euer , and for euer , shall they praise thee . i beseech thee therefore , o lord , by all thy mercyes , whereby we are freed from eternall death , mollyfy my hart , which is hard , & stony , and rocky , and steely , with thy powerfull , and most sacred vnction ; and grant , that by the fire of contrition , i may become a liueing sacrifice before thee , in euery moment of my life . make me euer to haue a contrite and humbled hart , in thy presence , with abundance of tears . grant that through my great desire of thee , i may be vtterly deade to this world ; and that i may forgett these transitory things , through the greatnes of my loue , and feare of thee ; and this so farr forth , as that i may neuer reioyce nor mourne , nor feare any thinge , which is temporall ; and that i may not loue them ; least so i be eyther corrupted by prosperity , or deiected by aduersity . and because the loue of thee , is strōg as death , i beseech thee that the fiery and mellifluous force of thy loue , may suck vp , and deuoure my whole minde , from all those things which are vnder heauen ; that i may in heare to thee alone , and be fedd with the memory of thy onely sweetnes . o lord , i beseech thee , i beseech thee , and still i beseech thee , that the most sweete odour of thee , and thy mellifluous loue may descend , and enter into my hart , lett that admirable , and vnspeakable fragrance of thy sauour , come into me , which may kindle an euerlastingly a burning desire of thee in my hart , and which may draw out from thence , those vaynes of water which spring vp to eternall life . thou art immense , o lord , and therfore it is but reason that thou be loued and praised , beyond all measure , by them whome thou hast redeemed with thy pretious blood. o thou most benigne louer of man. o thou most mercifull lord , and most vnpartiall iudge , to whome the father gaue all power of iudgment ; thou seest how vniust a thinge it is , that the children of this world , the children of night , and darknes , should with a more ardent desire , indeauour , and study , and seeke perishing riches , and transitory honors , then we thy seruants doe loue thee our god , by whome we are created and redeemed . but if on the other side , a man will affect some man , with so great loue , as that one of them will scarce indure the absence of the other ; if the spouse be transported , with so great ardour of affection to her fellow spouse , that through the greatnes of her loue ; shee can take noe rest , nor beare the absence of that dearest freind , without deep sorrowe ; with what loue , with what labour , with what feruour ought that soule , which thou haste espoused to thy self by faith , and other mercyes , loue thee her true god , and her most beautifull spouse , who hast so loued , and saued her , and haste done so many , and , so great thinges for her good . for although this world haue certayne delights and loues belonging to it , yet doe they not so delight , as thou o god. in thee the iust man is indeed delighted , because thy loue is sweete , and quiet ; for the harts which thou dost possesse , thou fillest with tranquillity , sweetnes , and delight , on the other side , the loue of this world , and of the flesh , breeds anxiety , and pertubation , and depriues thoses soules of quietnes into which it enters ; for it doth euer sollicite them , with suspitions , perturbations , and many fears . thou art therefore the delight of iust persons , & that iustly . for the strength of rest and peace , is with thee , and a life vncapable of perturbation . he who enters into thee , o deere lord , enters into the ioy of his lord and shall haue nothing more to feare ; but shall finde himselfe to be perfectly well , in the most excellent place which can be thought ; and he will say , this is my rest for all eternityes , this shal be my habitation , for i haue chosen it ; and agayne , our lord gouernes me , and nothing shal be wantinge , in that place of full feedinge ; yea there it is , that he hath lodged me . sweete christ , deare iesus , fill my hart for euer , i beseech thee , with the vnquenchable loue , and the continuall memory of thee ; in such sort , as that i may all burn vp , like any eager flame , in the sweetnes of thy loue , which many waters , may neuer be able to extinguish , in me . grant o most sweete lord , that i may loue thee , and that through the desire of the i may discharge my selfe of the waight of all carnall desires ; and of the most greiuous burthen of all earthly concupiscences , which impugne , and oppresse my miserable soule , that running lightly after thee , in the odour of thy pretious oyntements , till i be effectually satisfyed with the vision of thy beauty , i may , with all speed , arriue thither by thy cōduct . for there are two kindes of loues ; one good , and another badd ; one sweete , and another bitter , and they cannot both remayne in one hart . and therefore if any man loue any thinge , in dishonour of thee , thy loue , o lord , is not in him . that loue of sweetnes , and that sweetnes of loue ; not tormenting but delightinge ; a loue , which remaineth sincerely , and chastely for all eternity , a loue which euer burnes , and is neuer quenched . o sweete christe , o deer iesus , o charity ! my god , inflame me all with thy fire , with thy loue , with thy sweetnes and delight , with thy ioy & exultation , with thy pleasure and ardent desire which is holy , and good ; chaste , and pure , secure , and serene ; that being all full of the sweetnes of thy loue , and all burnt vp , in the flame of thy charity , i may loue thee , o god , with my whole hart , and with all the marrow of my affections ; haueing thee still , and euery where , in my hart , in my mouth , and before my eyes , so that there may neuer be any place open in me , for any adulterine or impure loue . hearken to me , o my god , hearken to me , o thou light of mine eyes . hearken to what i aske , and teach me what to aske , that thou maist hearken to me . o thou pittious and most mercifull lord , doe not become inexorable to me for my sinns ; but for thyne owne goodnes sake , receiue these prayers of thy sonne , and grant me the effect of my petition , and desire , by the intercession , prayer , and impetration of the glorious virgin mary my lady , and mother , and of all thy other saints . amen . chap. xxxvi . a most deuoute prayer by way of thanks-giueing . o christ our lord , the word of the father , who camest into the world to saue sinners , i beseech thee , by the most indulgent bowells of thy mercy , amend my life , better my actions , compose my manners , take all that from me , which hurteth me , and displeaseh thee ; and giue me that which thou knowest , to please thy selfe , and profitt me . who is he but onely thou , o lord , who can make a man cleane , he being conceiued of vncleane seed . thou art an omnipotent god of infinite piety , who iustifiest the wicked , and reuiuest such as are dead , through sinn ; & thou changest sinners , and they are so no more . take from me therefore , whatsoeuer is displeasing to thee in me ; for thyne eyes haue seene my many imperfections . send forth , i beseeche thee , thy hand of piety towards me , and take from me , whatsoeuer is offensiue in me to thyne eyes . before thee , o lord is my health , and sicknes , conserue that , i beseech thee , and cure this . heale me , o lord , and i shal be healed , doe thou saue me , and i shal be saued ; thou , who curest the sick , and conseruest the sound ; thou who with the onely beck of thy will , restorest that which is in decay , and ruine . for if thou vouchsafe to sowe good seede in thy feild , which is my hart , it will first be necessary , that , with the hand of thy pitty , thou shouldest pluck vp the thornes of my vices . o most sweete , most benigne , most loueing , most deer , most desirable , most amiable , and most beautifull god , infuse , i beseech thee , the multitude of thy sweetnes , and of thy loue into my hart ; that i may not so much as desire , yea , or euen thinke , of any carnall thinge ; but that i may loue onely thee , and haue onely thee in my hart , and mouth . write , with thy finger in my hart , the sweete memory of thy mellifluous name , which may neuer be blotted out againe . write thy will , and thy lawe , in the tables of my hart , that i may haue both thy lawe , and thy selfe , o lord of immense sweetnes , at all tymes and places , before myne eyes . burne vp my mynde with that fire of thyne , which thou did'st send into the world , and did'st desire that it might be much kindled ; that i may daily offer to thee , abundance of tears , the sacrifice of a troubled spirit , and contrite hart . o sweete christe , o deer iesus , as i desire , and as , with my whole hart i craue , so giue me thy holy and chaste loue , which may replenish , and take , and possesse me wholy . and giue me that euident signe of thy loue , a springing fountayne of tears , which continually may flowe ; that my tears themselues may witnes thy loue to me , and they may discouer and declare , how deerly my soule loueth thee ; whilest through the excessiue sweetnes of that loue , it cannot conteyne it selfe from tears . i remember , deare lord , that good woeman anna , who came to the tabernacle , to begg a sonne of thee , of whome the scripture saith that after her tears , and prayers , her countenance was cast no longer towardes seuerall things . but whilest i call to mind her so great vertue , and constancy , i am racked with greife , and confounded with shame , because i finde my selfe too miserablie cast downe , towards vanity . but if she wept so bitterly , and did so perseuer in weepinge , who onely desired to haue a sonne ; how ought my soule to lament , and continue in lamentation , which seekes and loues god , and earnesty desires to get home to him ? how ought such a soule lament , and weepe , who seeketh god , day and night , and is resolued to loue nothinge but christ our lord ? it is no lesse then a wōder , if such a persons teares , become not his bread , day and night . looke back therefore , and take pitty on me , for the sorrowes of my hart are multiplyed . giue me of thy celestiall contemplation ; and despise not this sinfull soule , for which thou dyedst . giue me i beseeche thee , internall teares , which may springe from the most secret corner of my hart , whereby the chaines of my sinns may be broken ; and lett them euer fill my soule , with celestiall ioy , that i may obteyne some little portion in thy kingdome , if not in the society of those true and perfect moncks , whose stepps i am not able to followe , yet at least with deuout woeman . i doe also call to minde , the admirable deuotion of another woemā , who sought thee with tender loue , whē thou wert layd in the sepulcher . who retired not from the sepulcher , when the disciples retired ; who satt downe there , all afflicted and wounded ; & she wept there long , and much , and riseing vp with many tears , she did agayne and agayne , play as it were the spy , with her watchfull eyes , vpon that solitary place ; to see if perhapps she might be able to finde thee any where , whom she sought with such ardour of desire . she had already entered into the sepulcher once and agayne ; but that which in it selfe , seemes too much , seemes not enough , to one that loues . the vertue of a good worke is perseuerance ; and because she loued thee beyond the rest , and loueing wept , and weeping sought , and seeking perseuered , therefore did she deserue , to be the first of all others to finde the out ; and to speake with thee . and not onely that , but she was the first proclamer of thy glorious resurrection , to thy disciples ; thy selfe thus directing , and sweetly commaunding that it should be so , goe , and will my brethren that they pass on into gallile ; they shall see me there , but now , if that woeman wept , and continued in weepinge , who sought the liueing , amongst the dead , and who touched thee but with the hand of faith ; how ought my soule to lamente , and persiste in lamentation , which beleeueth with the hart , and confesseth with the mouth , that thou art her redeemer , praesiding now in heauen , and regninge euery where ? how ought such a soule to lament and weepe , which loues thee with her whole hart , and couetts to see thee with her whole desire ? thee who art the sole refuge , and the onely hope of miserable creatures , to whome one can neuer pray without hope of mercy ? afford me this fauour , i beseech thee , for thyne owne sake , & for thy holy name , that as often as i thinke of thee , speake of thee , write of thee , read of thee , conferr of thee ; as often as i remember thee , and am present with thee , and offer praise and prayers , and sacrifice to thee , so often may i weepe abundantly , and sweetely in thy presence , that so my tears may be made my bread , day and night , thou , o king of glory , and thou instructer of soules in all vertue , haste taught vs , both by doctrine and example ; that we are to lament , and weepe , sayinge : blessed are they who mourne , for they shal be comforted . thou didest weepe ouer thy deceased freind , and thou didest shedd abundant tears ouer that miserable citty , which was to perish . and now , o deare iesus , i beseech thee , by those most pretious tears of thyne , and by all those mercyes , whereby thou didest vouchsafe so admirably to releyue vs wretched creatures , giue me the grace of tears , which my soule doth greatly affect , and couet . for without thy guift , i cannot haue it , but be thou pleased to impart it to me , by that holy spirit of thyne , which mollifyes the hard harts of sinners , and giues them compunction to weepe ; as thou didest giue it to our fathers , whose footesteps i am to imitate , that so i may lament my selfe , duringe my whole life , as they lamented themselues , day and night . and by theyr merits and prayers who pleased theo , and did most deuoutly serue thee , i beseeche thee , take pitty vpon me , thy most miserable , and vnworthy seruant ; and grant me the grace of tears , grant me that superior kinde of irrigation or watering , and that inferior also , that my tears may be my bread day and night ; and that ; by the fire of sorrowe , i may be made a fatt , and marrowy holocauste , in thy sight . o my god , let me be all offerred vp , vpon the altar of my hart ; and let me be receyued by thee as a most acceptable sacrifice to thee in the odour of sweetnes . grant me , o most sweete lord , both a continuall , and a cleere founteyne , wherein this vncleane holocauste , may be cleansed . for although i haue already offered my selfe to thee , by thy fauour , and grace ; yet in many things , doe i offend dayly , through my excessiue frailty . giue me therefore the grace of tears , o blessed , and amiable god , through the greate sweetnes of thy loue , and by the commemoration of thyne owne mercyes . prepare this table for thy seruant , in thy sight , & putt it into my power , that as often as i list , i may be filled therewith . grant through thy pitty , & goodnes that this excellent and inebriating chalice , may quench my thirste ; & lett my spiritt pante towards thee , & my hart burne bright in thy loue ; forgetting all vanity , and misery hearken to me , ô god , hearken , ô thou light of myne eyes , hearken to that which i desire , and make me desire such things , as thou wilt grant . o lord , thou who art holy , & exorable in thy selfe , doe not become inexorable to me , for my sinns ; but for thyne owne goodnes sake , receaue the prayers of thy seruant , & grant me the effect of my desire , and sute , by the prayers and merits of my lady , the glorious virgin mary , and of all thy saintes . amen . chap. xxxvii . a most holy , and most excellent prayer to almighty god , whereby the soule is greatly mooued to deuotion . o lord iesus , o holy iesus , o good iesus , who didest vouchsafe to dy for our sinns , and to rise agayne , for our iustification ; i beseech thee , by that glorious resurrection of thyne , raise me vp from the sepulchre of all my vices , and sinns ; & dayly giue me a part , in thy resurrection by grace , that i may obteyne to be made a true pertaker of thy resurrection to glory . o thou most sweete , most benigne , most loueinge , most pretious , most amiable , and most beautifull , lord , who didest ascend vp to heauen , in a triumph of glory ; and beinge a most puissant kinge dost sitt at the right hand of thy father : drawe me vpward , that i may runn after thee , in the pursute and sent of thy odoriferous oyntments . i will runn , and not faynt . whilest thou art leading , and draweinge me , i will be runninge . drawe vp this mouth of my thirsty soule , into those celestiall spirings of eternall satiety . nay , rather drawe me to thy very selfe , who art the true liueinge fountayne ; that so accordinge to the vttermoste of my capacity , i may drinke that , where-vpon i may for euer liue , o thou my god , and my life . for thou haste said , with thy holy and blessed mouth : if any man thirst , let him come to me , and drinke . o thou fountayne of life , grant to my thirsty soule , that it may alwayes drinke of thee ; that , accordinge to thy holy and faithfull promisse , the liueing waters may flowe from me , o thou fountayne of life , fill my minde , with the torrent of thy delight , and inebriate my hart with the sober ebriety of thy loue ; that i may forget all vaine , ād earthly things , and may perpetually haue thee , and thee alone , in my memory ; as it is written : i haue beene mindfull of god , and i was delighted . imparte to me the holy spiritt , which was signifyed by those watters , which thou didest promisse , that thou wouldest giue , to such as thirsted after them . grant , i beseeche thee , that with my whole desire , and endeauour , i may tend thyther , whither i beleeue thee to haue ascended , vpon the fortieth day , after thy resurrection that so my body onely , be held in this present misery ; and that i may euer be with thee in desire and thought . that my hart may be there , where thou art , who art my incomparable , disireable , and extreamely amiable treasure . for in the great deluge of this life , wherein we are tossed with stormes to and fro surrounding vs ; and where there is noe secure castinge of anchor ; nor place more eminent , wher-vpon the doue may place her foote , & repose her selfe in some smale measure ; there is noe where , any safe peace ; noe where any secure quietnes , but euery where warrs and strife ; all places full of enemyes ; fighting without , and fears within . and because one parte of vs is celestiall , and the other terrestriall the body which is subiect to coruption , doth dull and stupify the soule therefore doth this soule of myne , which is my companion , and my freind , and which colmes all weary , from trauellinge , vpon a long , and laborious way , lye languishinge , and torne in sunder , by those vanityes , which it passed by ; and it doth hunger , and thirst extreamely ; and i haue nothinge to sett before it , because i am a poore creature , and a meere begger . thou ô lord my god who art rich in all things , and art a most plentifull imparter of celestiall satiety , giue foode to it being weary , recolect it being scattered ; and repair it being torne in peeces . behold it is at the doore , and knockes . it beseeches thee , by those bowells of thy mercy , whereby thou didest visite vs riseinge from aboue , to open thy hand of pitty , to this miserable soule which knockes ; and commaund ( out of thy benignity & grace ) that it may enter in to thee ; that it may repose in thee , and that it may be recreated , and fedd with thee who art that true celestiall bread , and wine . that when it is satisfyed therewith , it may recouer strength and so ascēd vp to the things aboue it & being snatched vp out of this valley of misery , by the wing of holy desires it may fly into those celestiall kingdomes . let my spiritt , ô lord , let my spiritt , i beseech thee , take the wings of an eagle , let it spring vp and neuer fainte ; let it fly , till it arriue euen ! as farr as the beauty of thy house ; that place of the habitation of thy glory ; that it may there be full fedd vpon that table , where thy celestiall cittizens are refreshed , with those secret delights of thyne , in that place of rich feedinge ; close by those full fountaynes ; and there , ô my lord , let my hart repose , and rest in thee . my hart is a high sea . swelling vp with waues . thou , who didest commaund both windes and seas , where vpon great tranquillity did followe , come downe , and walke vpon these waues of my hart ; that all my thoughts may become serene and quiet ; to the end that i may embrace thee , my deare , and onely lord ; and that i may contemplate thee ( who art the sweete light of myne eyes ) being freed from the blinde mistes , or foggs of all vnquiet cogitations . let my hart fly vnder the shadowe of thy wings , from the scorching heate of the cares , and cogitations of this world ; that so being hidden vp in that sweete refreschinge of thine , it may exult , & singe : in thy peace , in thy very selfe will i sleepe and rest . let my memory sleepe , let it sleepe , i beseeche thee , o my lord god , from all sinn and vice . let it hate iniquity , and loue sanctity . for what is more beautifull , what is more delightfull , then in the middest of the deepe darkenes , and the many bitter sorrowes of this life , to pante towards that diuine sweetnes of thine , and to aspire to that eternall beatitude ; and there to haue our harts fixed , where it is most certaine that true ioy is to be found , o thou most sweete , most loueinge , most benigne , most deare , most precious , most desirable , most amiable , and most beautifull lord , when shall i be able to see thee : when shall i apppeare before thy face ? whē shall i be satisfyed with that beauty of thine ? vvhen wilt thou lead me out of this darke prison , that i may confesse to thy name ; that so , from thence forth , , i may haue noe more cause of greife ? vvhen shall i passe on into that admirable , and most goodly house of thine ? where the voice of ioy and exultation , is euer ringing out , in those tabernacles of the iust ? blessed are they who dwell in thy house , o lord , for euer , and for euer , shall they praise thee . blessed are they , & truely blessed ; whome thou hast chosen , and assumed into that celestiall inheritance . beholde how thy saints , o lord , doe florish like the lilly ; they are filled with the euer springinge plenty of thy house ; & thou giuest them to drink of the torrent of thy delights . for thou art the fountayne of life , and in thy light they shall see light ; in so high degree as that they who are but a light illuminated by thee , ô god , who art the illuminateing light , doe yet shine in thy sight , like the sunn it selfe . o how admirable , how pretious , and how beautifull , be the habitations of thy house o thou god of all strength ? this sinfull soule of mine is carried with extreame desire to enter thyther . o lord , i haue loued the beauty and order of thy house ; and the place of the habitation of thy glory . one thinge i haue begged of our lord , and i will neuer leaue to begg the same ; that i may dwell in the house of our lord , all the days of my life . as the stagg runns panting towords the fountaines of water , so doth my soule runn thirstinge after thee , o god. when shall i come , and once appeare before thy face ? when shall i see my god , after whome my soule is in a deadly thirst ? when shall i see him , in the land of the liueinge ; for in this land of the dyinge , he cannot be seene , with mortall eyes . vvhat shall i doe , miserable creature that i am ; beinge bound vp , hand and foote , by these chaynes of my mortality , what shall i doe ? whilest we remaine in this body , we wander from our lord. vve haue not here any permanent citty , but we are looking after another , which is to come , for our habitation is in heauen vvoe be vnto me , for that my abode nere is prolonged . i haue dwelt with the inhabitants of cedar ; and my soule hath beene too true a dweller there . vvho will helpe me to the winges of a doue , that i may fly and rest ? nothinge can be so delightfully deare to me as to be with my lord. it is good for me to adheare to my god. grant to me , ô lord , whilest i am confined to this mortall flesh , that i may adheare to thee , as it is written : he who adhears to our lord , becometh one spiritt with him . grant me , i beseech thee , the wings of contemplation ; that beinge indued therewith , i may fly vp a pace towards thee . and because all that which is sinfull , and weake , is workeinge downeward , ô lord hold hold thou my hart , that it may not rush into the bottomes of this darke valley ; that by interposition of the shadow of the earth , it may not be seuered from thee , who art the true sunn of iustice ; and so may be hindred from beholdinge celestiall things , by the drawinge of black cloudes ouer it . therefore am i aspireinge to those ioyes of peace ; and to that most calme and delight-full state of light . hold thou fast my hart in thy hand ; for vnlesse it be by thee it will neuer be able to rayse it selfe to thinges aboue . thither doe i make all haste , where supreame peace doth reigne ; and where eternall tranquillity is resplendent . hold fast , and guide my spiritt , and raise it ; accordinge to thy good will ; that so thy selfe beinge the guide therof , it may ascend into that region , where there is an eternal spring ; and where thou feedest israel for euer , with the food of truthe ; that there ( at the least with some swifte , and catchinge thought ) . i may now lay hold of thee , who art that souereigne vvisdome , remaineinge ouer all things , and gouerninge , and conducteinge all things . but to the soule which is striuing , and struglinge towards thee , there are many thinges which call vpon it , by way of giueinge it impediment . o lord , i beseeche thee , that they may all be putt to silence , by thy commandement . lett my very soule be silent to it selfe . lett it passe by all things : lett it transcend all thinges created , and dispatch them all away from it selfe . lett it arriue to thee , and vpon thee , who art the onely creator of all things : let it fasten the eyes of faith : let it aspire towards thee : let it be wholy attentiue to thee : let it meditate vpō thee : let it contemplate thee : let it place thee euer before her eyes , and lock thee vp in her hart : thee who art the true and soueraigne good , & that ioy , which must neuer haue an end . many contemplations there are , whereby a soule which is deuoute to thee , may be admirably intertayned & fedd ; but in none of them is my soule so delighted , and laid to rest , as in the thought of thee ; and when it thinks and contemplates , thee alone . how great is the multitude of that sweetnes of thine , wherewith thou dost admirably inspire the harts of thy louers ? how admirable is that deernes of thy loue , which they enioy who loue nothinge but thee ; who seeke nothinge , nor desire , so much as to thinke of any thinge but thee . happy , soules are they , whose onely hope thou art : and whose onely worke , is prayer . happy is that man , who sits in solitude and silence , and stands still vpon his guard , day and night ; and who , whilest he is imprisoned in this poore litte body of his , may yet be able in some proportion , to haue a taste of thy diuine sweetnes . i beseech thee , ô lord , by those pretious wounds of thyne , which thou wert pleased to beare vpon thy crosse , for our saluation ; and from whēce that precious blood did flow , whereby we are redeemed ; be pleased to wounde this sinfull soule of myne , for which thou didst also vouchsafed to dye . wound it with the fiery and most puissant dart of thy excessiue charity . for the word of god is full of life , and efficacy ; and it is more penetratiue then any sharp two-edged sword . thou art that choise arrow , and that most sharp sword , which is able , by thy power , to pearce through the hard buckler of mans hart . strike through my hart , with the dart of thy loue , that my soule may say to thee : i am wounded with thy loue . and doe it in such sort , as that out of this very wound of thy loue , abundance of tears may streame downe from mine eyes , day and night . stricke through , o lord , strike through , i beseeche thee , this most hard hart of mine , with the deare , & strong pointed launce of thy loue ; and pearce downe yet more deepely into the most interiour parte of my soule , by the mighty power of thy hand . and so drawe forth out of this head of mine abundāce of water ; and from these mine eyes , a true fountaine of tears , which may continually flowe , through my excessiue loue , and desire of the vision of thy beauty . to the end that i may mourne , day and night , admittinge of no comfort , till i shall obteyne to see thee , in thy celestiall bedd of state : thee , who art my beloued , and most beautifull spouse , my lord and my god. that beholding there ( in the society of such as thou hast chosen ) that glorious , and admirable , & most beautifull countenance of thine , ( which is topp full of all true sweetenes , ) i may with profound humility adore thy maiesty . and then at last , being replenished , with the celestiall , and vnspeakable iubilation of eternall ioy , i may cry out with such as loue thee , and say : beholde , that which i aspired too , i see . that which i hoped for , i haue , that , which i desired , i inioy . for to him am i conioyned in heauen , whome being yet on earthe , i loued witth my whole power : i imbraced with entire affection ; and i inheared to , with inuincible loue . him doe i praise , adore , and blesse , who liueth & raigneth , god , for euer , and euer . amen . chap. xxxviii . a prayer to be made in affliction . haue mercy on me , o lord , haue mercy on me , deer lord , haue mercy on me , most miserable sinner , who cōmitt vnworthy things , and doe endure such as i am worthy of ; for i am daily sinninge , and daily feeling the scourge of sinn . if i consider the euill which i cōmitt daily , it is noe great matter which i suffer . it is much wherein i offend , and it is little which i endure . thou art lust , o lord , and thy iudgment is right ; yea ; all thy iudgments are iust and true . thou art iust and true , o lord our god , and there is noe iniquity in thee . thou , o mercifull and omnipotent lord , dost not afflict vs sinners , cruelly , and vniustly . but when we were not , thou didst make vs with thy hand of power ; and when we were lost , through our owne fault , thou didist admirablie restore vs by thy pitty and goodnes . i know , and am well assured , that our life is not driuen on , by rash . and irregular motions ; but it is disposed , and gouerned by thee , o lord our god. so that thou hast a care of all , butt especially of thy seruants , who haue placed their whole hope in thy mercy . i doe therefore beseeche , and humbly pray thee , that thou wilt not proceed with me , according to my sinns , whereby i haue deserued thy wrathe ; but accordinge to thyne owne great mercy , which surpasseth the sinns of the whole world . thou o lord ; who doest inflict exterior punishments vpon vs , giue vs interior patience , which may neuer faile ; that so thy praise may not departe from my mouth . haue mercy on me o lord , haue mercy on me , and helpe me , accordinge to what thou knowest to be necessary for me , both in body and soule . for thou knowest all things , thou canst doe all things , thou who liuest for euer . chap. xxxix . a verie deuoute prayer . to god the sonne . o lord iesus christe , the sonne of the liueing god , who didest drinke vp that calice of thy passion , thou being extēded vpon thy crosse , for the redemption of all mortall men ; vouchsafe this day to giue me helpe . beholde i come poore to thee who art riche ; miserable , to thee who art mercifull . let me not goe empty , or despised from thee . i am hungry now when i beginn , let me not giue ouer , empty of thee . i come to thee almost starued , let me not departe from thee vnfed . and if now , before i eat , i sighe ; grant at least , after i haue sighed , that i may eate . first of all , o most sweete iesus , i confesse myne owne iniustice against my selfe , before the magnificence of thy mercy . behold o lord , how i was conceaued and borne in sinne ; and thou didst wash me , and sanctify me , and after that i did yet pollute my selfe with greater sinnes . for i was borne in original sinn , which was necessary to me , but afterwards i weltred in actuall sinn , which was voluntary . yet thou o lord , beinge not vnmindfull of thy mercy , didst take me from the house of my father , of flesh and blood ; and out of the tabernacles of sinners , and didst inspire me to follow thee , with the generation of them who seeke thy face , and who walke in the right way , and who dwell amongst the lillyes of chastity ; and who feed with thee , at the table of profound pouerty . and i , vngratefull for so many benefits , did , after i had receaued baptisme , worke many wicked deeds , and committed many execrable crymes . and whereas i ought to haue remoued those former sinns , i did after , add new sinns to those . these are my wickednesses , o lord , whereby i haue deshonored thee , & defiled my selfe , whome thou haste created after thyne owne image and likenesse , by pride , vaine glorye , and a number of other sinnes , whereby my vnhappy soule is afflicted , torne , and destroyed . behold , o lord , how my iniquityes haue ouergrowne my head , and how they oppresse me , as any heauy burden might doe . and vnlesse thou , whose property it is to haue mercy , and to forgiue , be pleased to put the hand of thy maiesty vnder me , i shall not faile to be miserably drowned in that bottomlesse pitt . consider , o lord god , and see , because thou art holy ; and behold how my enemy insulteth ouer me , saying , god hath forsaken him , i will persecute him , and take him , for there is none to deliuer him . but thou , o lord , how long ? conuert thy selfe to me , and deliuer my soule , and saue me for thy mercyes sake . haue mercy vpon thy sonn , whome thou didst begett weth noe small sorrow of thine , and doe not so consider my wickednes , as thereby to forgett thyne owne goodnes , who is that father , which will not deliuer his sonne ? or who is that sonne , whome the father will not correct with the staffe of pitty ? therefore , o my father , and my lord , though it be true that i am a sinner , yet i leaue not , for all that , to be thy sonne , because thou haste both made me , and made me agayne . as i haue sinned , so doe thou reforme me ; and when thou shalt haue mended me by thy correction , deliuer me then to thy sonne . can the mother forgett the childe of her wombe ? yet supposeing she could , thou hast promised , o father , that thou wilt not forgett him . behold i cry out , and thou hearest me not , i am tormented with sorrowe , and thou comfortest me not ; what can i say , or what shall i doe , most wretched creature that i am ? i am vtterly without all comfort , and i am cast of from the sight of thyne eyes , . woe is me , from how great happinesse , into how great misery am i fallen ? whither was i goeinge , and yet where am i arriued ? where am i , or rather where am i not ? to whome did i aspire , and yet now , what kinde of things be they , for which i pant , and sighe ? i haue sought for happinesse , and behold i hawe mett wish infelicity . bebold i am euen dyinge , and iesus is not with me & without fayle it is better for me not to be at all , then not to be with iesus ; it is better for me not to liue at all , then to liue without life . but thou , o lord iesus , and what is become of thyne ancient mercyes ? wilt thou be anggry with me for euer . be thou appeased , i beseeche thee , and haue mercy on me , and doe not turne thy face from me ; thou , who for the redeeminge of me , didst not turne thy face from such as did reproch , and spitt at thee . i confesse that i haue sinned , and that my conscience calls for nothing but damnation , and my pennance wil not serue for satisfaction ▪ but yet it is certayne , that thy mercy doth surpasse all sinn , doe not , i beseeche thee , most deer lord , marite vp my wickednes against me , to the end that thou maist enter into exact account with thy seruant . but blott out my iniquity ; according to the multitude of thy mercyes . woe be vnto me miserable creature , when the day of iugdment shall come , and the booke of consciences shall be opened , and it shal be said to me : behold the man , and his workes . what shall i doe then , o lord my god , when the heauens will reueale my iniquityes , and when the earth will rise vp against me ? beholde , i shal be able to make noe answeare ; but my head , hanging downe through confusion i shall stand trembling , and all confounded before thee . vvoe is me , wretched creature , what shal i say ? i will cry out to thee , o lord my god! for why should i consume my selfe with holding my peace ? and yet if i speake , my greife will not be appeased . but yet , howsoeuer , if i hold my peace , i am inwardly tormented with extrcame bitternes . lament o my soule , as the widowe vseth to doe , ouer the husband , of her youth . howle thou miserable creature , and cry out , because thy spouse , who is christ our lord , hath dismissed thee . o thou wrathe of the omnipotent , doe no thou rush downe vpon me , for i am notable to receaue thee . it is not in all the power i haue to be able to endure thee . haue mercy on me , least i despaire , and grant that i may repose in hope ; and if i haue committed that for which thou maiste condemne me : yet thou haste not lost , that for which thou art wont to saue sinfull men . thou , o lord , desirest not the death of a sinner ; nor dost thou reioyce in the perdition of dyinge soules ; nay thou dyedst thy selfe to the end that dead men might liue , and thy death hath killed the death of sinners . and if they liued by thy death , i beseech thee , o lord , that i , by the meanes of thy life , may not dy . send forth thy hand from on highe , and take me out of the hand of mine enemyes , that they may not reioyce ouer me , and say : we haue deuoured him . who can distrust of thy mercy , o deer iesus , since thou didest redeeme vs , and reconcile vs to god , by thy blood , when we were thine enemies ? behold how , being protected vnder the shadowe of thy mercy , i come runninge to thy throne of glory , askinge pardon of thee , and crying out , and knockinge , till thou take pitty of me . for if thou haste called vs to take the benefit of thy pardon when we sought it not , how much more shall we obteyne it , when we seeke it ? doe not , o most swete iesus , remember thy iustice against this sinner , but be mindfull of thy benignity towards thy creature . be not mindfull of thy wrathe , against him who is guilty ; but be mindfull of thy mercy , towards him who is in misery . forget the proude wretch , who prouoketh thee , and take pitty of that miserable man , who inuoketh thee , for what is iesus , but a sauiour ; and therefore , o iesus , i beseeche thee by thy selfe , rise vp to help me , and say vnto my soule , i am thy saluation . i presume much o lord , vpon thy goodnes , because thy selfe teacheth me to aske , to seeke , and to knocke ; and therefor being admonished by that voyce of thyne i doe aske , seeke and knocke . and thou , o lord , who biddest me aske , make , me receaue ; thou whoe aduisest me to seeke , grant that i may finde ; thou who teachest me to knocke , open to me , who am knockinge . and eonfirme me who am weake ; reduce me who am lost , raise me to life , who am dead , and vouchsafe , in thy good pleasure , so to gouerne my sences , my thoughts , words , and deeds , that from hence forth i may serue thee , and liue to thee , and deliuer my selfe wholy vp into thy hand . i know , o my lord , that for thy onely haueinge made me , i owe thee all my selfe ; and in that thou wert made man for me , and didest redeeme me ; i should owe so much more to thee , then my selfe ( if i had more ) as thou art greater then he , for whome thou gauest thy selfe but behold i haue no more , nor yet can i giue thee what i haue , without thee ; but doe thou take me , and drawe me to thy selfe , to thy imitation and loue , as already i am thyne by creation , and condition : thou who euer liuest and reignest . chap. xl. a profitable prayer , o lord god omnipotent , who art trine and one , who art allwayes in all things , who wert before all things , and who art euer to be in all things , god , to whome be praise for euer ; to thee doe i commend ( for this day , and for all my life herafter ) my soule , my body , my sight , my hearinge , my taste , my smell , and my touch ; all my thoughts , affections , speaches , and actions : all my exteriors , and interiors ; my sense , my vnderstanding , and my memory ; my faith , my hope , and my perseuerance , into the hands of thy power , by day and night , and in all houers and momenta . hearken to me , o holy trinity , and conserue me , from all euill , from all scandall , and from all mortall sinne ; from all ambushes , and vexation of deuills , and from all our enemyes , visible , and inuisible ; by the prayers , of the patriarches . by the meritts of the prophets , by the suffrages of the apostles , by the constancy of the martyrs , by the chastity of the virgins , and by the intercession of all the saints , who haue been pleasing to thee , since the beginning of the world. expell from me all boasting of minde : increase compounction of hart , diminish my pride , and perfect thou true humility in me . stirr me vp to shed tears , mollify my hard , and stony hart , deliuer my soule , o lord , from all the trecheryes of myne enimyes , and conserue me in thy will. teach me , o lord , to doe thy will , for thou art my god. giue me o lord , perfect seesing , and vnderstanding , that i may be able to comprehend thy profound benignity . giue me grace to aske that , which it may delight thee to heare , and may be expedient for me to obteyne , giue me tears which may rise from my whole hart , wherby the chaynes of my sinns may be dissolued , hearken , o my lord , and my god , hearken to what i aske , and vouchsafe to grant it . if thou despise me , i perish : if thou reguard me , i liue : if thou looke for innocency at my hands , i am dead already , and i stinke : if , thou looke vpon me with mercy , though i stinke , yet thou raisest me out of the graue . put that farr from me , which thou hatest in me , and ingrafte in me the spiritt of chastity , & continency , that whatsoeuer i may chance to aske of thee , yet in the very askeing of it , i may not offend thee . take from me that which hurts , and giue me that which helpes . giue me o lord , some phisicke whereby my woundes may be cured . o lord , giue me thy feare , compunction of hart , humility of minde , and a pure conscience . grant o lord , that i may euer maintayne fraternal charity , and that i may not forget mine owne sinne , nor busy my selfe with those of other men . pardon my soule , my sinns my crymes ; visite me who am weake , cure me who am sicke , strengthen me who am languishing , and reuiue me who am dead , giue me a hart , o lord , which may feare thee , a will which may loue thee , a minde which may vnderstand thee , eares which may heare thee , and eyes which may see thee . haue mercy on me , o god , haue mercy on me , and looke downe on me , from that holy seat of thy maiesty ; and illuminate the darknes of my hart , with the beame of thy splendor . giue me , o lord discretion , that i may discerne betweene good and bade ; and grant that i may haue a vigilant minde . o lord , i begg of thee the remission of all my sinns , from whome and by whome , propitiation may be granted me in the tyme of my necessity and of my greatest streights , o holy and immacutate virgin mary , the mother of god , the mother of our lord iesus chirste , vouchsafe to interceede of me with him , whose temple thou deseruedst to be made , holy michaell , holy gabriel , holy raphael : o you holy quires of angells , and archangells , of patriarches , and prophetts , of apostles , and euangelists , martys , and confessors , preists , and leuitts , monckes , and virgins , and of all the saints , i presume to begg of you , hy him , who chose you , and by the contemplation of whome you are in such ioy , that you will vouchsafe to make supplication to god himselfe for me ; that i may obteyne to be deliuered from the iawes of the deuill , and from eternall death . vouchsafe , o lord , to grant me eternall life , according to thy clemency , and most benigne mercy , o lord iesus christe , grant concord to preists , and to kings , bishopps , and princes , who iudge iustly , giue tranquillity , and peace . o lord , i beseech thee , for the whole holy catholike church , for men , and woemen , for religious and secular people , for all the gouernors of christians , and all such , as , beleeuing in thee , doe labour for the holy loue of thee , that they may obteyne perseuerance in theyr good workes . grant , o lord , o eternall kinge , chastity to virgins , continency to such as are dedicated to thee , o almighty god , sanctimony to maried foll●es , pardon to sinners , releife to orphans , and widowes , protection to the poore , safe arriual to such as are in iourney ; comfort to such as mourne , euerlasting rest to the faithfull soules departed ▪ a safe hauen to such as are at sea , to thy best seruants , that they may continue in their vertue , to them who are but indifferently good , that they may growe better , to them who are wicked and sinfull , ( as to me poore wertch ) that they may quickly reforme themselues . o most sweete , and most mercyfull lord iesus christe , the sonne of the liueinge god , the redeemer , of the world , i confesse my selfe to be a miserable sinner in all things , and aboue all men ; but thou also , o most mercifull and supreame father , who takest pitty vpon all , doe not suffer me to become an alien from thy mercy . o god , thou king , of kinges , who haste giuen me this truce of liueing till now ; grant me deuotion to reforme my selfe , stirr vp in me a minde which may earnestly desire and seeke thee , and loue thee aboue all things , & feare thee , and doe thy will , thou who art all euery where in trinity , and vnity , and that for euer . especially therefore i beseech thee , o lord , o holy father , who art glorious and blessed for euer , that all they who remember me in their prayers , and who haue commended themselues to my vnworthy ones , and who haue performed any office of charity , or worke of mercy towards me , and they also who are ioyned to me by kindred ; and by the naturall affection of flesh and blood , and as well all they , who are now aliue , as those others who are departed , may be mercifully and graciously gouerned by thee , that they perish not . vouchsafe to giue succour to all the christians who liue , grant absolution with eternall rest , to the faithfull who are dead . and moreouer i doe in most particuler manner begg of thee , o lord , thou who art alpha and omega , that when the last day , and pointe of my life shall arriue , thy selfe will vouchsafe to be my mercifull iudge against that maligne accuser , the deuill , and be thou my continuall defend or against the sleights of that ancient enemy of mine , and make me continue in that holy heauen of thyne , in the society of al the angells and saints , thou who art blessed for euer and euer . amen . chap. xli . a prayer in memorie of the passion of christe our lord. o lord iesus christe , my redemption , my mercy , and my saluation ; i praise thee , i giue thee thanks , though they carry noe proportion to thy benefits . though they be very voide of deuotion , though they be leane , in respect of the fatnes of that most sweete loue of thee which i desire ; yet such as they are , not such , i confesse , as i owe , but such as i am able to conceaue , my soule is now paying to thee . o thou hope of my hart , and thou vertue of my soule , and the life and end of all my intentions , lett thy most powerfull dignity supply that , which my most fainte weaknes doth endeauour . and if i haue not yet deserued so much of thee , as to loue thee so much as i ought , yet at least i haue an earnest desire to . performe the same o thou my light , thou seest my conscience , because , o lord , all my desires are before thee . and if i endeauour to doe any thing which is good , it is thou who bestowest it vpon me . if that be good , o lord , which thou inspirest , or rather because the inclination which i haue to loue thee is good : grant me that , which it is thy will that i should desire , and grant that i may obteyne to loue thee , as much as thou requirest . i giue thee praise , and thankes , for what i haue , lest otherwise thy gnift might proue vnfruitfull to me , which thou hast bestowed , of thyne owne free will. perfect that which to hast begunn , and giue me that , through thy mercy , which thou madest me desire , without any merit of mine . conuert , o most benigne lord , my dull heauinesse , into a most feruent loue of thee . to this , o my most mercifull lord , my prayer , my memory , my meditation of thy benefitts , doe all tend , that thou maiste kindle thy loue in me . thy goodes , o lord , created me , thy mercy , when i was created , did cleanse me from original sinn , thy patience , after that i was washed in baptisme , hath tolerated , nourished and expected me , when i was all wrapped vp , in the filth of other sinns . thou , o my good lord , didst expect my amendement , and my soule expecteth the inspiration of thy holy grace , that i may come to pennance , and goode life . o my god , my creator , my expecter , and my feeder i thirst after thee , i sigh towards thee , and vehemently desir to attaine to thee . and as the poore childe , beinge depriued of the presence of his most benigne father , doth incessantly weepe and cry out and imbrace , by his memory , that fathers face , with his whole hart , so i ( not so mueh as i should ) but so much as i can , am mindefull of thy passion , mindfull of thy stroakes , mindfull of thy stirpes , mindfull of thy wounds , mindfull how thou wert murthred for me , how thou wert embalmed , how thou wert buried ; and mindfull also of thy glorious resurrection , and admirable ascension . these things doe i hold fast , with vndoubted faith , i lament the miseries of my banishment , i hope for the onely consolation of thy coming , and i desire the glorious contemplation of thy face . woe be vnto me , in that i was not able to behold that lord of angells , being humbled to the conuersation of men ; to the end that he might exalt men , to the conuersation of angells , when god , being offended , dyed , that man who offended him , might liue . vvoe be vnto me , that i obteyned not to be amazed , in being present at that spectacle of admirable and inestimable piety . vvhy , why , at least , o my soule doth not the sword of most sharp sorrow pearce thy hart , since thou wert not able to haue endured , that launce which wounded the side of thy sauiour ; since thou couldest not behold those hands and feete of thy creator , to be so violated with nayles , and the bloode of thy reddeemer , so hydeously to be shedd ? vvhy , at least , art not thou inebriated with the bitternes of tears , since he drunck the bitternes of gall ? why art thou not in compassion of that most holy virgin , his most worthy mother , my most worthy lady ? o my most mercifull lady , what fountaynes shall i say they were , which brake out of thy most chaste eyes , when thou didest obserue , how thy onely innocent sonne , was bound , and scourged , and slaine in thy presence ? vvhat tears shall i beleeue did bedewe ? and bathe thy most sweet holy face , when thou didest behold that sonne of thyne , who was also thy god , & thy lord , extended vpon the crosse , without any falt of his ? and that flesh , which was of thyne owne flesh , to be so wickedly torne , by wretched people : wiih what kinde of sobbing sighes , shall i conceaue thy most pure hart to haue beene torne , when thou heardest those words , woeman , beholde thy sonne , and the disciple , vvoeman beholde thy mother ; when thou tookest the disciple for the master , and the seruant for the lord. o that i had beene the man , who tooke downe my lord from the crosse , with that happy ioseph ? that i had embalmed him with odours ? that i had lodged him in the sepulchre ? or at least , that i had followed him , and had obteyned so much , that , to so great a funerall as that , some little parte of my obsequiousnesse , had not beene wantinge . o that with those happy woeman , i had beene frighted , by that bright vision of those angells ; and had heard that message of the resurrection of our lord : that message of my comfort : that message so much expected , and desired . o that i had heard these words from the mouth of the angell , doe not feare , you seeke iesus crucifyed , but he is risen , he is not here . o thou most meeke , most benigne , most sweete , and most excellent lord ! when wilt thou giue me a sight of thee ? for yet i neuer sawe thât incorruption of thy blessed body ; i neuer kissed those places of thy wounds . & that pearcinge of the nayles ; i neuer bathed those ouuertures of thy true , thy admirable , thy inestimable , and incomparable flesh and blood , with the tears of ioy . when wilt thou comfort me , and when wilt thou giue me cause to conteyne this sorrow of mine ? for indeed this sorrow will not end in me , as long as i shall be in pilgrimage , frō my lord. vvoe be to me , o lord , woe be to my soule ; for thou who art the comforter therof , didest goe thy wayes out of this world , without so much as biddeing me farewell . when thou didest putt thy selfe vpon those new wayes of thyne , thou gauest thy blessing to thy seruants ; but i was not there thou wert carried vp to heauen in a cloude , but i saw it not . the angells promised , that thou wouldest returne ; but i heard them not . vvhat shall i say , what shall i doe , whither shall i goe , where shall i seeke him , & when shall i finde him ? vvhome shall i aske ? vvho will declare to my beloued that i languish for loue ? the ioy of my hart is gone . my mirth is changed into sorrow . my very flesh and my hart haue fainted , o thou god of my hart , and my part : god , who art my portion for euer . my soule hath refused to be comforted , vnlesse it be by thee , my true sweetenes . for what haue i to care for in heauen but thee ; and what haue i desired on earth but thee ? it is thou , whō i desire , for whom i hope , and whom i seeke : to thee my hart doth say , i will seeke thy countenance , and i will seeke it yet agayne . o turne thou not thy face from me . o thou most benigne louer of mankinde , to thee the poore creature is lefte , thou art the helper of the orphan . o thou my safe aduocate , haue mercy on me , who am a forsaken orphan . i am left as a pupill wihout a father ; my soule is as solitary as a vvidowe . behold the tears of my desolation , and widowehoode , which i offer thee , till such tyme as thou shalt returne . come therefore , lord , come now , appeare to me , and i shal be comforted . afford me thy presence , and i shall haue obteyned my desire . reueale thy glory , and i shall be in perfect ioy . my soule hath thirsted towards thee , o how abundantly doth my very flesh thirst after thee . my soule hath thirsted towards god , who is the liueinge fountayne . when shall i come and appeare before the face of our lord ? when wilt thou come , o my comforter , whome i will expect ? o that i might be sure to see that ioy , which i desire o that i might be satiated , when thy glory shall appeare , of which i haue so great hunger . o that i might be inebriated , by that springinge plenty of thy house , towards which i sighe : o that thou wouldest giue me to drinke deepely of the torrent of thy pleasure , which i thirst after . o lord , let my tears in the meane whyle , be my bread , day and night , till such tyme as it may be said to me , behold thy god ; till my soule may hear this word , beholde thy spouse . feed me in the meane tyme with my sighes , refresh me with my sorrowes . perhapps my redeemer will come , because he is good ; and he will not stay long behinde , who was here from the beginninge . to him be glory , for euer , and for euer . amen . deo gratias . the end of the meditations of saint augustine . the soliloqvia of the gloriovs doctour s. augustine . the first chapter . of the vnspeakable sweetnes of god. let me knowe thee , o lord , thou who knowest me . let me knowe the , o thou strength of my soute . shew thy selfe to me , o thou who art my comforter : let me see thee , o thou , who art the light of myne eyes . come , o thou ioy of my spirit , let me behold thee , o thou solace of my harte . make me loue thee , o thou life of my soule . appeare to me , o thou who art my great delight , my sweete consolation , my lord , my god , my life , and the totall glory of my soule . let me finde thee , o thou desire of my harte : let me possesse thee , o thou loue of my soule . let me embrace thee , o thou celestiall spouse ! o thou my soueraigne , and both my externall , and internall ioy . let me possesse thee , o thou eternall beatitude . let me possesse thee in the very center of my hart , o thou blessed life , and thou soueraigne sweetnes of my soule . i wil loue thee , o lord , my strength , o lord , my foundation , and my refuge , and my deliuerer , let me loue thee , o my god , and my helper ; thou who art a tower of strength to me , and my deare hope in all my aduersity . let me embrace thee , who art that good , without which nothing is good , and let me enioy me thee , who are that best , without which nothing is best . open the deepe hollowes of myne eares , by thy word , which is more penetratiue then any two edged sword , that soe i may growe to heare thy voyce . thunder , o lord , from aboue , with that voyce of thyne , which is soe loud and strong let the sea , and the fulnesse therof tunder out : let & the earth , and all which is therein , be moued . illustrate myne eyes , o thou incomprehensible light : darte forth that bright lightening , and dissipate thē , that they may not behold vanity . drawe downe the riuers at full speede , put them into commotion , that the fountaynes of water may appeare , and the foundations of the earth may be disclosed . o thou inuisible light , grant to vs such a power of seeing , as that wee may be able to behold thee . grante , o thou odour of life , such a new power of smelling in vs , as that wee may runn after thee , vpon the odour of thy ointments . cure this taste of ours , that it may relish , and discerne , and knowe , how great that multitude of thy sweetenes layd vp , for such as feare thee : that is , of such as are full filled with thy loue . graunt me a hart which may thinke of thee , a will , which may loue thee , a minde , which may remember thee ; an vnderstanding , which may conceiue thee ; and a reason , which may adheare close to thee , who art the supreame delight , and art to be soe for euer . let that loue which is wise , be euer loueinge thee . o thou life , to which all things liue ; life which giuest me life : life which is my very life it selfe , whereby i liue , and without which i dye : life , whereby i am reuiued , and without which i perish : life whereby i reioyce ; and with out which i am in misery : life , which art a vitall life , a life which is sweete and amiable , and to be remembered for euer , where art thou ? i beseech thee , that i may finde thee , that i may faynt in my selfe , and be refreshed in thee ? be thou neer to me in my soule , neer in my hart : neer , in my mouth : neer in myne eares : neer , to giue me helpe , because i languish with loue ; because i dye without thee , and i am reuiued by remembring thee . thy odour doth refresh me : the memory of thee doth cure me , but i shall then onely be satisfyed when thy glory shall appeare , o thou life of my soule . my soule earnestly desires , and doth euen languish through the memory of thee . when shall i come , and appeare before thee , o thou my ioy ? why doest thou turne thy face from me , o thou my ioy , wherein i reioyce ? where art thou hidden o beautie , which i desire ? i smell the sweete odour of thee : i liue , and i ioy therein . thy selfe i doe not see , but i heare thy voyce , and it reuiues me . but why doest thou hide thy face from me ? doest thou say perhaps , that noe man shall see my face , and liue ? well then , o lord , let me dye , that i may see thee , and let me see thee , that i may dye here below . i will not liue , but i will dy . i desire to be dissolued , and to be with christ . i desire to dye that i may see christ , i refuse to liue , that i may liue with christ . o lord iesus , receiue my spirit ! o thou my life , receiue my soule . o thou my ioy , drawe my hart vp to thee ; o thou my sweete food , let me feede on thee . o thou my heade , direct me : light of mine eyes , illuminate me : o thou my true sweetenes , temper me ; thou pretious odour quicken me ; thou word of god , recreate me . o thou my praise , delight thou the soule of thy seruant ; enter into it , o thou ioy of myne , that it may reioyce in thee . enter into it , o thou soueraigne sweetenes , that it may relish those things which indeed are sweete . o thou eternall light , illustrate it , that it may vnderstand , & knowe , and loue thee . for therefore it is , o lord , that he who loues thee not , doth not loue thee , because he knowes thee not : and therfore doth he not knowe thee , because he vnderstands thee not , and therefore he vnderstands thee not , because he comprehends not thy light : for the light shined in darkenes , and darkenes comprehended it not . o thou light of our mindes , o bright truth , which illuminatest all men comeing into this world : comeing into it indeede , but not loueinge it . for he who loueth the world is made the enemy of god. ) driue of all darkenes , from the face of the abysse of my minde ; that it may see thee , by knoweing thee ; that it may knowe thee , by comprehending thee ; and that by soe knowing thee , it may loue thee . for whosoeuer knoweth thee , forgetts himself , that he may loue thee . he loues thee more then himselfe ; he forsakes himself , that he may fly to thee , and that he may reioyce in thee . from hence therefore it growes , o lord , that i loue thee not soe much as i ought , because i doe not fully knowe thee . but because i knowe thee little , i loue thee little ; and because i loue thee little , i reioyce little in thee ; but departing from thee , ( who art the true interiour ioy ) towards exteriour things , whilest i want thee alone . i affect to finde impure , and false freindships , amongst thy creatures . and so ( wretch that i am ) i haue bestowed this hart of myne , vpon vayne things , which i ought to haue imployed vpon thee with an entire appetite , and affection ; and so , by loueing vanity , my selfe am growen to be wholy vayne . and hence also it is , o lord , that i reioyce not in thee , and that i adheare not to thee . for i , am in exteriour things , thou in interiour : i am in temporall things , thou in spirituall : my minde is scattered & spilt , my thought is entertayned , my speach is imployed vpon transitory obiects : but thou , o lord , doest dwell in the eternities , and art eternity it selfe . thou art in heauen , i on earth : thou louest high , and i lowe things ; thou celestiall , i terrestriall : & when shall these contrarietyes , be euer able to meete ? chap. ii. of the misery and frayletie of man. wretch that i am , when shall this crookednes of mine be straightened , according to that rectitude of thyne . thou , o lord , louest to be alone , and i to be in multituds : thou louest to be in silence , and i in noyse : thou louest truth , and i loue vanity : thou louest purity , and i vncleanenes . what should i say more , o lord : thou art truely good , and i naughty : thou art holy , and i am wicked ; thou art happy , and i vniust : thou art light it selfe , and i am truely blinde : thou art life it selfe , and i am dead : thou art phisicke , and i am sicke : thou art ioy , and i am sorrow , thou art soueraigne truth , and i am an vniuersality of vanitie , as indeede all men liueinge are woe be therefore to me , o thou creatour of myne , what shall i say ? yet hearken thou , o my creatour , for i am thy creature , and i am euen now vpon perishing ; i am thy creature , and am euen very now , vpon dying . i am the worke of thy hands , and i am , euen now , reduced to nothing . i am the thing which thou haste made . thy hands ▪ o lord , haue made me , and fashioned me ; those hands i say , which were fastened to the crosse , with nayles , for me . doe not , o lord , despise the worke of those hands of thine i beseech thee , behold the wounds which are in thine owne hands . behold , o lord , how thou haste writtē me , in thyne owne hāds . reade that wrightinge of thine , and saue me . behold i thy creature doe sigh towards thee , thou art my creatour , and doe thou refresh me . behold i , who am the worke of thy hands , cry out to thee ; thou art life it self , doe thou quicken me . behold i , whom thou haste framed , am lookeing towards thee ; thou art my maker , and therefore doe thou restore me . pardon me , o lord , for my dayes are nothing . and yet , what is any man , that he should presume to speake to his creator , who is god ? pardon me whilest i am speakeing to thee ; forgiue thy slaue , who presumes to open his mouth , to soe great a lord. but necessity hath noe lawe . greife forces me to speake ; the calamity which i endure , constraynes me to cry out . i am sicke , and i cry out to my physician . i am blinde and i make haste towards the light . i am dead , and i aspire towards life . thou , o iesus of nazareth , art the physician , thou art the light , & thou art life haue mercy on me , o thou sonne of dauid : take pitty on me , o thou fountaine of mercy . giue eare ro thy poore creature which cryes out after thee . o thou light , which art passing by , expect this blinde man , reach forth thy hand to him , that he may come to thee , ard may see light in thy light . o thou liueing life reuiue thou this dead man. but yet , who am i , that am speakinge to thee ? woe be to me , o lord , haue mercy on me , o lord : on me , who am a rotten carkas , the food of wormes , a stinkeing pott , and that matter , whereon fyre must feede : vvoe be to me , o lord , wretched man that i am : man , who being borne of a woeman , is to liue but a little time , and is to be filled with many miseries : man , i say , who is growen like to vanity it selfe , and being cōpared to the foolish beasts , is now also become like to them . but yet still what am i ? a darke abysse , a wretched peece of earth , a childe of wrath , a vessell euen made fitt for reproach ; begotten with impurity , liueing in mysery , and dying in agony . alas poore wretch , what am i ? and yet againe , alas , what am i to be ? a vessell full of dunge , a hollow shell full of putrefaction , full of stinkeing filth , which euen breedeth horrour . blynde , poore , naked , subiect to a world of myseries , and , wholly ignorant , eyther how i came into the world , or how i shall gett out . miserable , and mortall , whose dayes passe away like a shadow , whose life doth vanish , like awayning moone , like a flower which groweth vpon a stalke , and presently decayes . now it florisheth , and in the turneing of a hande , it withereth . this life , i say , this frayle life of myne , this transitory life , this life , which how muche the more it encreaseth , soe much the more it decayes : how much the more it proceedes , so much the nearer it drawes to death . a deceiptfull life , and like to a shadow , and all besett , with the very snares of death . now i reioyce , and euen now againe i am sadd ; now i am strong , and now againe i am weake ; now i liue , and now i am about to dye ; now i laugh , and now againe i weepe , now i seeme happy , whilest yet i am all wayes miserable . and soe subiect are all things to change , vpon all warninges , as that there is scarce any one of them , which continueth permanent for the space of an houre . here feare and apprehension , and hunger , and thirst , and heate , and cold , and sickenes of body , and sorrow of mynd is in all aboundance . and all these are followed by vntimely death , which snatcheth men out of the world by a thousand wayes . it kills one man with a feauer , another man is oppressed with greife of mynd ; hunger consumeth one , thirst makes an end of another ; one man is drowned by water , another man is strangled by a halter ; another is destroyed by fyre , another is deuowred by wilde beasts . one is killed by the sword , another is corrupted by poyson ; and another ends his miserable life , by the surprise of some strange and sodayne feare , and now besides , and beyond all these things , a huge misery it is , that as nothing is more certayn then death , soe of nothing is a man more vncertayn , then of the tyme when he shal dy . when he thinkes he standeth fastest , he is tripped vp , and his hope perisheth . noe man can tel , eyther when or where , or how he shall dye ; and yet he is sure enough , that dye he must . behold , o lord , how great this misery of man is , wherein i am placed , & yet i am voyd of feare . how great the calamite is which i endure , and yet i am farre from greife , nor doe i cry out to thee . but i will cry out o lord , before i passe away , to the end that i may not passe away , but remayne in thee . i will therfore declare , i will declare my misery . & i will not be ashamed to confesse my basenes before thee . helpe me , o thou my strength , whereby i am raised ; succour me , o thou power whereby i am susteyned . approach to me , o thou light , whereby i see ; appeare to me , o glory , wherein i ioy ; disclose thy selfe to me , o thou life , whereby i liue , o thou my lord and my god. chap. iii. of the admirable light of god o thou light , which tobias sawe , when he taught his sonne the way , of life , though himselfe were blinde . thou light which isaack sawe interiourly , when he foretold future things to his sōne , though his eyes of flesh and blood , were full of darkenes . thou inuisible light i say to which all the abysses of humane harts are visible . thou light which iacob sawe , when thou teaching him interiourly , he did exteriourly prophecie to his children . behold , whilest thou art light , deepe darkenes is spredd ouer the face of the abysse of my minde . behold , whilest thou art truth , a thicke mist , is spredd ouer the wateres of my hart . o thou word , whereby all things are made , and without which nothing is made : thou vvord , which art before all things , and nothing was before it : thou vvord , which guidest all things , and without which all things are nothing ; thou vvord which saydest in the beginning , let light be made , and light was made ; say that also to me ; let light be made , and let it then indeede be made . and make me also knowe whatsoeuer is not light , because , without thy helpe , i shall mistake light for darkenes , and darkents for light , and so without thy light , there is noe truth ; but errour and vanity are at hand ; there is no order , but eonfusion ; noe knowledge , but ignorance ; noe sight but blindenes ; noe open way , but wandering mazes ; noe life , but death . chap. iv. of the mortality of mans nature . behold , o lord , because there is noe light , there is death ; or rather , i cannot say , that death is there ; because death indeede is nothing ? and by that we tend to be nothing ; whilest we are not affrayd to make our selues nothing , by committing sinne . and this , o lord happeneth iustly to vs. for we receiue penishement , fitt for our demerits , whilest we slide away , like a little falling water . for nothing is made without thee . and by doeing , and makeing that which is nothing , we growe to be nothing , because we are nothing without thee , by whome all things are made , & without whome nothing is made . o lord , ( thou who art the word ; o god , who art the vvord , by whome all things , and without whome nothing is made ) vvoe be to me miseaable creature , who haue beene soe often blynded , for thou art light , and i haue beene voyd of thee . vvoe be to me miserable creature , who haue beene soe often wounded ; for thou art health it selfe ; and i am voyd of thee . vvoe be to me miserable creature , who haue soe often beene infatuated by errour ; for thou art truth , and i am voyd of thee . vvoe be to me miserable creature , who haue soe often gone astray ; for thou art the way , & i haue wandred from thee . vvoe be to me miserable creature , who haue beene so often dead , for thou art life , and i am without thee , vvoe be to me miserable creature , who haue beene annihilated soe often ; for thou art that vvord , by which all things were made , and i am without thee , without whome nothing is made . o lord who art the word . o god the vvord , who art that light , whereby light is made ; who art the way , the truth , and the life , in whome , there is noe darkenes , nor vanity , nor death . light , without which all is darkenes ; vvay without which all is errour ; truth , without which , all is vanity ; and life , without which , all is death . o lord , doe but say this word , fiat lux : let light be made , that soe i may see light , and auoyd darkenes ; that i may see the way , and auoyd straying ; that i may see truth , and auoyd vanity : that i may see life , and auoyd death . o lord , my light , doe thou illuminate me : o thou , my illumination , and my saluation , whome i will praise : my god , whome i will honour ; my father whome i will loue ; and my spouse , for whome i will preserue my selfe . shine forth , i say , shine forth , thou light , vpon this blinde creature of thine , who is sitting in darkenes , and the shadow of death ; and direct his feete into the way of peace ; vvhereby i may enter into the place of thy admirable tabernacle , as farre as the house of god himselfe , and the voyce of exultation , and confession . for a true confession , is the way whereby one may enter into thee , who art the way ; whereby we may departe from all wandring , and may returne againe , to the same way ; because thou art that true way of life . chap. v. vvhat it is , to be made nothing . i will therfor confesse my misery to thee ; i will confesse to thee , o thou my father , and my lord , that maker of heauen and earth , that soe i may be admitted , to approche thy mercy . for i am made wholly miserable , and am reduced to nothing , and i knew it not . for thou art truth and i was not with thee . my iniquityes haue wounded me , and i was not troubled thereat . for thou art life , and i was not with thee . they brought me to nothing , because i was not with thee , who art the word , whereby all things were made , and without it nothing , and therefore did i become nothing without thee . for that is nothing which leades to nothing . all things are made by him ; whatsoeuer are made ; and what kinde of things where they ? god sawe all those things which he made , and they were very good . all things which are made , were made by the word , and whatsoeuer things were made by that word , are very good . why are they good , in regard that all things are made by the vvord , & without it nothing is made ? because nothing is good withaut a participation of that souueraigne good but sinne is there , where that good is not : and for that cause , it is euen nothing . for euill is nothing , but a priuation of good ; as blindenes is noe other thing but a priuation of light . sinne therefore is nothing because it is made without the vvord , without which nothing is made ; and that is sinne or euill which is depriued of that good , whereby all things are made , which haue any beeing . but now those things which are not , are not made by him ; and consequently they are nothing . therefore those things are euill , which are not made , because all things which are made , are made by the vvord , and all things which are made by the vvord are good . since therefore all things are made by the vvord , sinne is not made by it ; and therefore it remaynes that all things , which are not made , be not good , for as much as all things which are made , be good , and therefore those things are euill , which are not made : and therefore they are nothing , because nothing is made , without the vvord . sinne therefore is nothing , because it is not made . but then how is it euill , if it be nothing ? because euill is a priuation of that good , whereby that which is made is good . to be therefore whithout the vvord , is to be euill , which yet is not properly to be ; because nothing is without it . but what is it to be separated from the word ? if thou desire to knowe this , learne first what this vvord is . the vvord of god sayth , i am the vvay , the truth , and the life . to be separated therefore from the vvord , is to be out of the vvay , and without truth , and life ; and therefore without it , is nothing , and so it is euill , in being separated from the vvord , whereby all things were made very good . to be separated then from the vvord , whereby all things were made , is noe other thing , then to faile , and to passe from being a fact , to be a defect ; because nothing truely is without it . as often therefore as thou departest from good , thou doest separate thy selfe from the vvord , because the vvord is good ; and soe thou growest to be nothing , because thou art without the vvord , without which nothing is made . now therefore o lord , thou o light , hast illuminated me , that i might see thee : i sawe thee , and i knowe my selfe ; for soe often haue i growen to he nothing , as i haue separated my selfe from thee ; and because i forgett that good which thou art , therefore did i growe to be wicked . woe be to me , wretched man , how came it to passe , that i knewe not that by forsakeing thee , i grewe to be nothing ? but why doe i aske , how i could be ignorant thereof , if i were nothing ? we knowe what it is to be nothing , that it is not , which is nothing ; and that the thing which is not good , is not , because it is nothing . if therefore i were not , when i was without thee , i was as nothing ; and as an idoll , which is nothing . vvhich hath eares indeede , but it heareth not ; nostrells , but it smelleth not ; eyes , but it seeth not ; a mouth , but it speaketh not ; hands , but it feeleth not ; feete , but it walketh not ; and it hath all the lineaments or parts of a body , but yet without that sense , which , belongeth to them . chap. vi. of the fall of a soule , by sinne . when therfore i was without thee , i was not any thing , but i was nothing ; & therfore i was blinde , deafe , & insensible , because i discerned not that which was ill , nor felt the afflictiō of my wounds , nor could i discerne myne owne darkenes , because i was without thee , who art the true light , which illuminateth all men comeing into the world . vvoe be to me , they haue any other parte thereof ; but onely soe farre forth , as they are conserued by the word , whereby all things are made . let me therefore adheare to thee , o word , that thou mayest conserue me . for as soone as i departed from thee , i had vtterly perished in my self , but that thou , who haddest made me once , didest vouchsafe to make me yet againe . i sinned , and thou didest visit me . i fell , & thou didest rayse me . i was ignorant , & thou diddest teach me . i was blinde , and thou diddest illuminate me . chap. vii . of the manifold benefitts of almighty god. declare to me , o my god , how much , i , miserable creature , am bound to loue thee . declare to mee , how much i am obliged to praise thee ; & make me see , how much i must procure to please thee . thunder downe o lord , from aboue , with a shrill , & steady voyce , into the interiour eare of my harte . teach me , & saue me , and i will prayse thee , who didest create me , when i was nothing , who didest illuminate me , when i was in darkenes ; who didest reuiue me , when i was dead ; and who hast fedd me , from my very youth , with all thy good blessings . yea and doest now nourish this vnprofitable worme who is stinkeing , and rotteing in his sinn●s , with all thy most excellent guifts . open to me o thou key of dauid thou who openest , and noe man shutteth , to whome thou openest : and who shuttest , and noe man openeth to him , to whome thou shuttest . open , i say , the gate of thy light towards me , that i may enter in , and see , & knowe and confesse to thee , with my whole hart , because thy mercy towards me is greate , and thou hast drawen my soule , out of that lower hell . o lord , my god , how admirable and prayseworthy is thy name , throughout the word ? and what is man that thou shouldest be mindefull of him , or the sonne of man , that thou shouldest visit him ? o lord thou hope of thy saints , and thou tower of theyr strength : o god , thou life of my soule , whereby i liue , and without which i dye . thou light of myne eyes , by which i see , and without which i am blinde ; thou ioy of my hart , and thou delight of my spirit ; i beseeche thee that i may loue thee , with my whole hart , and with my whole mynde , & euen with all the very bowells of my affection , since thy selfe didst first loue me . and how came i to obteyne this fauour at thy hands , o thou creatour of the heauens , and of the earth , and of that deepe abysse : thou who haste noe neede of any thing , which is myne ? vvhence came i to be soe happy , as that thou shouldest carry loue to me ? o thou vvisdome , which openest the mouthes of dumbe men : o thou vvord whereby all things were made ; open thou my mouth , endewe me with the voyce of prayse , that i may recount all those benefits , which thou o lord , hast bestowed on me , from the beginning . for behold , i am , because thou hast created me , and that thou wouldest create me , and number me out , in the multitudes of thy other creatures , thou diddest preordeyne from all eternity , before thou madest any thing ; in that beginning of the world , before thou didest extend , and spread the heauens abroade , nether yet , was there any abysse of the sea , nor hadest thou made the earth , nor layd a foundation for the mountaynes nether yet had the fountaynes broken forth . before all these things , i say , which thou madest by thy word , thou didest foresee by the most certayn prouidence of thy truth that i was to be thy creature , & thou wert resolued , that i should be soe . and whence grew this benefit to me , o thou most benigne lord , most high god , most mercifull father , most puissant , & withall for euer meeke creatour ? vvhat merits were there of myne ? what meanes was there to make me soe acceptable , that it should be pleasing in the sight of thy mighty maiesty , to create me ? i had noe beeing , and thou madest me of nothing . but what kinde of thing didest thou make me ? not some dropp of water : not some sparke of fyre ? not some birde , some fish , some serpent , or any other vnreasonable creature , not some stone , or peece of wood : nor any thing of that kinde , which onely hath a beeing , or of that other kinde , which hath not onely a beeing , but growth , and sense ; but beyond them all , thou wert pleased , that i should be of them , who haue a beeing because i am ; and of them who haue a beeing , and encreasing , because i am and growe ; and of them which are , which growe , and which feele , because i am , i growe , and i feele . and thou hast created me , little inferiour to the angells ; because i haue receiued a power of knoweinge thee , which is common betweene them , ād me . but yet i sayd well , in saying , that it was a little inferiour . for they haue that happy knowledg of thee , by expresse vision ; whereas i haue it but by hope ; they haue it face to face , and i , but by a glasse as in a cloud : they haue it perfectly , and i , but partly . chap. viii . of the future dignity of man. bvt when that shall come which is perfect , that will be euacuated which is imperfect : when also we shall see thee clearely , face to face , what shall now hinder vs , to be but little inferiour to the angells , whom thou , o lord , doest vouchsafe to crowne with the crowne of hope , which is adorned with honour and glory ; whome thou doest excessiuely honour , as thy friends ; and as persons who are euery way equalls , and peeres of the angell . yea and thy truth saith this . for they are equall to the angells and they are the sonnes of god. and what are they but sonnes of god , if they be equall to angells . they shall indeede be sonnes of god , because the sonne of man , is made the sonne of god. when therefore i consider this , i am bould to say , that man is not somewhat lesse then the angells : nay , he is not onely equall to the angells , but superiour to them , because man is god , and god is a man , & not an angell . and therefore i will say , that man is the most worthy crsature , because the word which was in the beginning god , with god ; the word , whereby god sayd , let light be made , and light was made ( that is the angelicall nature ) the word , whereby god created all things , in the beginning : the same word was made flesh , and dwelt amongst vs , and we haue seene his glory . behoulde the glory , wherein i glory , when i glory as i ought . behoulde the ioy , wherewith i ioy , when i ioy as i ought . o lord my god , my life , and the entire glory of my soule ; i confesse to thee o lord , my god , that when thou didest create me capable of reason , thou didest , in some respect , make me equall to the angells , because i may be perfected by thy word , soe farre , as that i may arriue to an equality with the angells : and that i may haue the adoption of thy sonnes , by thy onely begotten word ▪ o lord , by that beloued sonne of thyne in whom thou art well pleased ; by that onely heyre , who is coeternall and consubstantiall with thee , which is iesus christ , our onely lord , and redeemer , our illuminator , & comforter , our aduocat with thee , and the light of our eyes ; who is our life , our sauiour , & our onely hope , who loued vs more then himselfe ; by whome we haue confidence , layd vp for vs with thee , & a firme hope , and accesse in comeing to thee , because he gaue power to such as would beleiue in his name , that they might become the sonnes of god. let me giue praise to thy name , o lord , who by creating me , according to thine image , and likenes , haste ordayned me to be capable of soe great glory , as that i may be made thy sonne . trees are not capable of this ; stones are not capable ; nor in fine , any of those things , which are moued , or growe in the ayre , or in the sea , or on the earth , because he did not giue them power , by the word , to become his sonnes ; because they are not capable of reason . for this power doth consist in reason , whereby we knowe god. but he gaue this power to men , whome he created capable of reason , according to his owne image , and likenes . and i also , o lord , am , by thy grace , a man , and by grace , i may become thy sonne , which they cannot be . from whence came this fauour to me , o lord , thou soueraigne truth , and thou true souueraignity , & thou who art the beginning of all thy creatures ? whence came this blessing to me , that i had a capacitie to become the sonne of god , which they had not ? thou art he , who remainest for euer , who didest create all things at once . at once thou didest create men , and beasts , and stones , and the plants of the earth . noe merits , of any of them , did preceede , noe former priuiledge was due to them . for thou didst create them all , out of thine owne meere goodnes ; and all the creatures were equall in merits , because none of them had any merits at all . and how then grew thy goodnes , to bee greater towards this thy creature , whome thou haste made rationall , then towards all the rest , which are not endewed with reason ? why am not i as all they are ; and why are not all they as i am ? or why at least am not i alone like them ? what merits were there of myne ? what fauour was dew to me , that thou shouldest create me capable of being thy sonne , which yet thou wouldst deny to all them ? farr be it from me , o lord , to thinke that this proceeded from any merits of mine . it was thy onely grace , thy onely goodnes which made me partaker of the sweetnes therof . now graunt me therefore , o lord , of that grace , whereby thou didest create me of nothing ; grant me , i beseeh thee of that grace , to the end that i may be gratefull to thee , for the same . chap. ix . of the omnipotency of god. thy omnipotent hand , which is euer one , and the same , did create the angells in heauen , and the base wormes on earth ; and yet thou wert not greater in the creation of the former , and lesse in the creation of the later . for as noe other hand but thine was able to create an angell ; soe nether could any hand but thyne , create the poorest worme . as noe hand but thyne , had bene able to create the heauens ; soe could none els , create the lightest leafe of any tree . as noe hand but thyne , could create any body of ours ; soe none but thyne , could make any one haire of our heads , ether black or white , thy onely omnipotent hand , doth all these things ; to which all things , are possible , a like . for it is not more possible for it , to create a miserable worme then an angell ; nor more impossible to extend , & spread abroad the whole heauen , then one single leafe ; nor is it easier to frame one haire of our heads , then to make our whole body ; nor is it harder for it , to plant and build the earth vpon the waters , then the waters vpon the earth . but whatsoeuer he had a mynde to doe , he hath done as he was pleased to doe both in heauen and on earth , and in all the deepe abysses , so hath he framed things , & me among them all ; as he would , & could , and knew them . thy hand , o lord , could haue made me a stone , a bird ; or a serpent , or any other brute creature ; and thou knowest how to doe it , but thou wouldest not , through thy great goodnes to mee . vvhy therefore am i not some stone , or some tree , or some brute beast ; but because thy goodnes hath ordeyned otherwise concerning me ; and that thou shouldest so ordeyne ; was not caused by any precedent merits of myne . chap. x , of the incomprehensible prayse of god. whence came this mercy to me o lord , and whence shall i be able to gett power , wherewith i may be able to prayse thee . for as thou madest me without me , according to thyne owne good pleasure , so art thou praysed in thy self , as thou art best pleased , without mee . thy prayse o lord , is thy very selfe . lett all thy workes prayse thee , according to the multitude of thy greatenes : thy prayse , o lord , is incomprehensible . it is not comprehended by the hart , nor to be measured by the mouth , nor receiued by the eare ; for these things passe on away , but thy prayse , o lord , remaynes for euer . the cogitation of man begins , and his cogitation ends ; the voyce sounds and the voyce is blowen ouer ; the eare heares , and it leaues of to heare ; but thy prayse endures for euer . vvho is therefore he , that shall prayse thee ? vvhat man shall be able to announce thy prayse ? thy prayse is not transitory , it is eternall . he prayseth thee , who beleiues thee to be thyne owne prayse . he prayseth thee , who knoweth , that he cann neuer arriue to prayse thee , enough . thy prayse is euerlasting , & doth neuer passe . in thee is our prayse , and in thee shall my soule , be praysed . it is not wee who prayse thee but it is thou who prayseth thy selfe ; and in thy selfe and by thy selfe , and wee also haue our prayse in thee . then haue wee true prayse when wee haue prayse from thee : when light approueth light . for thou o true prayse , doest imparte true prayse ; but as often as we seeke prayse , from any other but thee , soe often doe wee loose thy prayse , because that other is transitory , but thyne , eternall . if wee seeke that prayse which is transitory , wee shall loose the prayse which is eternall . if wee desire that which is eternall , let vs not loue that , which is transitory . o thou eternall prayse , o thou my lord , and my god , from whome all prayse proceedeth , and without whom , there is no prayse i am not able to prayse thee without thee : but let me possesse thee , and i shall prayse thee . for who , o lord am i , that , of my selfe , i should be able to prayse thee ? dust , and ashes i am ; a dead and stinkeing dog i am . i am a very worme , and putrefactiō it selfe . vvho am i , that i should prayse thee , o thou most mighty lord , and thou god of the spirits of all flesh ; who inhabitest eternity ? shall darkenes be able to praise light or death , life ? thou art light , and i am darkenes ; thou art life , and i am death . shall vanity be able to prayse truth ? thou art truth , but i am a man , as vane , as vanity it selfe . how then o lord , shall i be able to praise thee ? shall my misery be able to prayse thee ? shall stinkes be able to prayse pretious odours ? shall the mortality of a man , who is here to day , and will be gone to morrowe , be able to prayse thee ? shall man who is rottennes it selfe , be able to prayse thee ? and the sonne of man , who is noe better , then a base worme ? shall he be able to prayse thee , o lord , who is conceyued , and borne , and bredd vp in sinne ? verily thy prayses cannot be gratefull in the mouth of a sinner . o lord my god , let thy incomprehensible power ; thy wisdome which cannot be circumscribed , and thy goodnes which cannot be declared , prayse thee . let thy supereminent clemency , thy superabondant mercy , & thy sempiternall vertue , and diuinity praise thee . let thy most omnipotent fortitude , thy supreme benignity , and charity , whereby thou didest create vs , o lord thou god of my soule , prayse thee . chap. ix . of the hope , which is to be erected towards god. bvt i , who am thy creature , reposing vnder the shadow of thy vvings , will hope in thy goodnes , whereby thou didest create me . assiste thy creature , who was created by thy benignity ; let not that perish through my malice , which hath bene wrought by thy goodnes . let not that perish by my misery , which hath bene framed by thy mercy . for what doth it profit thee , to haue created me , if i shall descend to hell , through myne owne corruption ? for hast thou , ô lord , in vaine made all the sonnes of men ? thou hast created mee o lord , and therefore gouerne that which thou hast created . doe not , o lord , despise the the worke of thine owne hands . thou madest mee of nothing , and if thou doe not gouerne me , o lord , i shall againe retourne into my nothing . for as once i was not , o lord & then thou madest me of nothing ; soe if thou doe not gouerne me , yet once againe i shall of my selfe , be reduced to nothing . helpe me ; o lord my life , and let me not perish in my wickednes . if thou haddest not created mee , o lord , i had not beene ; and because thou didest create me , behold i am . but if now thou doe not gouerne me , behold i am noe more . for neither my merits , nor any priuiledge of myne : compelled thee to create me , but thyne owne , most benigne bounty & clemency . let that charity of thyne , o lord my god , which compelled thee to create me , i beseech thee , oblige thee to gouerne mee . for what doth it profit me , that thy charity constrayned thee to create me , if now i perish in my misery : and if thy right hand doe not perfect me . let that mercy compell thee , o lord my god , to saue that which thou hast created , which compelled thee to create that which thou haddest not created . let charity ouercome thee to make thee saue , which ouercame thee , to make thee create : because now that charity , is not lesse then it was . for that very charity , is thy very selfe , who art the same for euer . thy hand o lord is not so abbreuiated , as that it cannot saue vs ; nor is thine eare out of tune , that it cannot heare vs ; but my sinnes haue made a diuision betwixt thee and me , betweene light , and darkenes ; betweene the image of death , and life : betweene vanity , and verity , betweene this lunatike inconstant life of myne , & thyne , which is capable of noe change , or end· chap. xii . of the snares of concupiscence . these are those shadowes of darkenes , wherewith i am couered , in the abysse of this darke prison , where i lye prostrate , till such tyme as the day may dawne , and the black shadowes be remoued ; and the light may be made , in the firmament of thy power . let the voyce of our lord in power . the voyce of our lord in magnificence , say thus . let light be made , and let darkenes be driuen away , & let the earth appeare dry , & sprout forth fresh , and greene plants . which may bring forth seede and the good fruite of the iustice of thy kingdome . o lord , our father , and our god , thou light , whereby all things liue , and without which all things are accounted for dead , doe not leaue mee in my wicked thoughts , and , doe not continue me , in the pride of myne eyes . take from me all concupiscence , and deliuer me not ouer to haue an irreuerent , and vnbridled mynde : but possesse thou my harte , that it may be euer thinkeing vpon thee . illuminate myne eyes , that they may see thee , and let them not be vanely extolled in thy sight , who art eternall glory , but let them haue humble thoughts , and not be employed vpon certayn wounderfull things , which are too high . let them behould those things , which are on the right hand , and not those which are on the left hand , which are misliked by thee ; and let thyne eyelids point out the steps , which i am to make . for euen thyne eyelids , doe examen the sinnes of men . dispatch away , & distroy my concupiscence , by that sweetnes of thyne which thou hast layd vp , for such as feare thee , that i may couett thee , with an euerlasting desire . lest otherwise , the interiour gust of my soule being entyced , & deceiued by vane obiects , may esteeme sweete to be bitter , & bitter , sweete ; darkenes to be light , and light , darkenes . that i may be deliured , out of the middest of so many pitfalls , which are spred euery where , by the enemy , ouer the face of this way , wherein we walke , for the takeing of sinners soules , whereof the whole world is full . which one , who sawe would not passe ouer in silence , but sayd , for whatsoeuer is in the world , is ether concupiscence of the eyes , concupiscence of the flesh , or pride of life . behoulde , o lord my god , how all the word is full of the snares of cōcupiscēce , which they haue prepared for my feete . and who shall be able to escape these snares ? it must certainly be he , from whome thou shalt haue taken the pride of his eyes that the concupiscence thereof , may not catch him ; and from whome thou shalt haue taken the concupiscence of the fleshe , lest he be taken by it ; and from whome thou shalt haue taken an irreuerent , and vnbridled minde ; least pride of life should craftily deceiue him . o how happy is he , to whome thou voutchsafest these things : for he shall passe on in safety . and now , o my redeemer , i beseeche thee by thy selfe , assist me , that i may not be cast downe , in the sight of myne enemyes , being enwrapped in those snares , which they haue prepared for my feete , that soe they may oppresse my soule . but deliuer me , o thou strength of my saluation , lest els myne enemyes , who hate thee , may contemne , and deride mee . rise vp , o lord my god , o thou strong champion of myne , and let myne enemyes be dispersed , and let them , who hate thee , be made to fly , from before thy face . as wax dissolueth in the presēte of the fyre , soe let sinners perish , before thy face and as for me , let me be hidden vp , in that secret of thy countenance , and let me reioyce with thy children being satisfyed with all good things . and thou , o lord god , the father of orphanes , and the mother of thy pupils , hearken to the loude and woefull cry of thy children ; and spred abroade thy winges , that we may fly vnder them , from the face of the enemy , o thou tower of the strength of israel , who doest not slumber , nor sleepe , whilest thou keepest israel ; because the enemy who impugneth israel , doth nether slūber , nor sleepe . chap. xiii . of the misery of man , and the benefits of god. o light. which noe other light doth see . o brightenes , which noe other brightnes can discerne . o light , which obscureth all light . o brightenes , which blindeth all other brightenes . o light , from which all light , o brightenes , from which all other brightenes growes . o light , in respect of which all light is darkenes and all brightenes , blackenes ; light in whose presence , all obscurity is bright , and all darkenes light . soueraigne light , which noe cloud can ouershadow , and noe darke miste , make dull ; and noe fogg obscure , which noe close prison shutteth vp , & which noe shadow can separate . light , which doth illuminate all things : all together , once and euer , o swallow mee vp , i beseeche thee ; into that abysse of thy clarity ; that i may on all sides see thee , in thee ; and my selfe in thee ; and all things vnder thee . doe not forsake mee , and let not the shadowes of myne ignorance encrease , and my sinnes be multiplyed . without thee , all things are darkenes ; to me all things are euill , because there is nothing good without thee , who art the true , the onely . & the soueraigne good . this i confesse , and this i know , o lord my god , that wheresoeuer i am without thee , it goeth ill with me ; not onely without me ; but euen with in me also . for all aboundance whatsoeuer , which is not my god , is but mere beggery to me . then shall i be satisfyed , when thy glory shall appeare . and thou , o lord , who art my very life of beatitude ; graunt that i may confesse my misery to thee , from the tyme that the uariety of temporall things , did dissipate and diuide me , when i fell , through the trechery of my carnall senses , from thee , who art that vnity of goodnes , that one soueraigne good . and it diuided me from that one , amongst many things : and i grew thereby , in to a laborious kinde of aboundance , and a copious kinde of wante ; whilest i would be seeking after this , and that ; & was satisfyed with nothing , soe long as i found not in my self , that incommutable , and singular , and vndeuided one good ; which haueing once obtayned , i neede nothing , nor haue greif for nothing ; and which possessing once , the desire of my whole soule is fully satisfyed . woe is mee , what misery is this vpon misery , when the wretched soule flyes from thee ; with whome it might euer abound , and reioyce ; and when it followeth the world , by meanes whereof , it is still in wante , and payne ? the world cals me after it , and i faynt in following it . thou callest me , o lord , and i am all refreshed by thee . and yet i am soe peruersly miserable , as to follow that , which makes me faynt , rather that , which refresheth me . this is directly the infirmity , which i am subiect too , o cure it , thou physician of soules , that i may confesse to thee , ( o thou saluation of my soule , with my whole hart ) all that aboundance of thy benefits , wherewith thou hast fedd me from my very youth ; and wherewith thou wilt feede me to the extremity of my old age . i beseeche thee by thy selfe , that thou forsake me not . thou diddest make me , when i was not : thou diddest redeeme me , when i was lost : for lost i was , and dead . and to him who was dead , thou diddest descend , thou tookest mortality vpon thee ; nay thy selfe being a king , to thou didest descend to thy slaue ; and redeeme that slaue thou deliuer ledst thy selfe . that i might liue , thou vndertookest to dye : thou ouercamest death , and by pulling downe thy selfe thou didest rayse mee vp . i perished , i was sould away , & thou camest downe to redeeme me ; & thou didest loue me soe much ; as to buy me , vpon the price of thine owne blood . o lord , thou diddest loue me more then thy self ; since thou didest resolue to dye for me . by so costly a bargaine , and at soe high a price , thou diddest reduce me from banishement ; thou diddest redeeme mee from seruitude , thou didest retyre mee from punishement . thou diddest call mee in thy name ; thou diddest marke me out with thy blood , that the memory of thee , might for euer stand before mee , and that my hart might neuer receede from him , who did not refuse the crosse for mee . thou didest annoynt mee with that oyle , which belonged in cheyf , to thy selfe ; that as thou art christ , soe from thee , i might be called a christian . and in thy hands thou hast written mee ; that thou mightest haue a continuall memory of mee , with thee ; vpon condition that the continuall memory of thee , might be still with mee . thus hath thy grace and mercy , euer preuented mee . for thou , o my deliuerer , hast often freed me , from many , and greate daungers . when i wandred , thou broughtest me back to the way , when i was ignorant , thou diddest teach me ; when i sinned , thou diddest reproue mee ; when i was in sorrow , thou diddest releiue me ; when i was in despayre , thou didest comfort me ; when i fell , thou diddest rayse mee : when i stood , thou heldest mee : when i walked thou diddest lead mee ; when i slept , thou diddest guard mee ; and when i cryed out to thee , thou diddest heare me , chap. xiv . that god doth consider the workes , and purposes of mankinde , with a perpetuall attention . o lord my god , and the life of my soule , thou hast imparted these , and many other benefits to mee , whereof it would be a deare thing for mee , to be euer speaking , euer thinkeing , and euer giueing thankes . that i might for euer praise , and loue thee for all thy good blessings with my whole harte , and my whole soule , and my whole mynde , and my whole strength , and with all the very marrow , and the most intimate parts of my affection . and with all the parts and powers of my whole man , o lord my god , who art the happy sweetnes of all them , who are delighted in thee . but thyne eyes , haue seene my imperfections : those eyes , i say , of thyne , which are farre brighter then the sunne , lookeing downe round about , at ease , vpon the wayes of men , and vpon the profound abysse , and they doe euery where contemplate , both the good and badd . for as thou doest preside ouer all things ( thou being all , for euer , present euery where , and takeing particular care , of all these things , which thou hast created , because thou hatest none of them , which thou hast made ) so also dost thou consider all my paces , and steps , and doest euer keepe a watchfull guard ouer mee , day and night ; and like a perpetuall centinell , dost diligently note my wayes ; as if thou haddest forgotten all the whole world of thy other creatures , both in heauen and earth , & didest not care for the rest . for nether would the light of thyne owne vnchangeable sight , encrease in thee , though thou shouldest behould , but any one onely thinge ; nether is it diminished , although thou behould diuers , and innumerable things . for as thou dost perfectly , and at once consider any one thinge by one onely acte of seeinge , soe doth thy whole sight , most perfectly , and that at once behould the whole of euery particular thinge , how different soeuer they may be among themselues . and as it considereth all , soe it considereth one , and as any one , soe euery one , and all of them at once , doest thou consider , without any diuision , or mutation , or diminution . therefore all thou , in all time , without time , doest consider all mee , at once , and that cōtinually , as exactly , as if thou haddest nothinge else to consider . and soe therefore , doest thou stand in guard of mee , as if thou wouldest attend to mee alone , & diddest forgett all the rest . for thou doest euer shew thy selfe to be present , and if thou finde me ready , thou doest euer offer thy self also ready . whither soeuer i goe , o lord , thou forsakest me not , vnles i be the first to forsake thee , wheresoeuer i be , thou departest not away , for thou art euery where ; and wheresoeuer i goe i shall finde thee . by what meanes may i be kept from perishing , without thee , since without thee , i cannot be at all . i confesse that whatsoeuer i doe , whether it be litle , or much , i doe it all , in thy presence ; and whatsoeuer that be , thou seest it better then my selfe . for whatsoeuer i doe , thou findest thy self present there , as a perpetuall spectatour of all my cogitations , intentions , delectations , & operations . o lord , all my desires , & thoughts , are euer standing before thee . thou discernest , o lord , whence the spirit comes , where it is , & whither it goes . for thou art the ponderer , and waigher out of all spirits ; and whether that roote be sweete or bitter , from which the faire leaues of our actions are sent out , thou , as an internall iudge , dost know best . yea and thou dost sifte most subtilely , into the most secret parts and pith of those very rootes ; & dost not onely obserue & number , & contemplate , and keepe accompt of the intention , by the most exquisite truth of thy light : but also of the most profound , and hidden sapp of that roote ; to the end that thou mayest repay to euery one , not onely according to their workes , or theyr expresse intention , but also according to that interiour and originall spirit of the roote of theyr actions , from whence the intention of him that worketh , doth proceede . to whatsoeuer i tend ; when i worke ; whatsoeuer i thinke , in whatsoeuer i am delighted ; thyne eares heare mee , thyne eyes see me , and consider mee . thou dost marke , and iudge , and note , and write in thy booke , whether it be good , or badd : to the end , that afterward , thou mayest render eyther rewardes for that which is good ; or torments for that which is euill : when thy bookes shall be opened , all soules shall be iudged , according to those things which shall be written in those bookes . and this perhaps is that , which thou didest already say to vs : i will consider the last thinges of those men . and that also , which is sayd of thee . o lord , he considereth the end of all men , for thou o lord dost in all those things , which we doe , more attend to the end of our intention , then to the act of our operation . and when i consider those things diligently , o lord my god , who art soe terrible , and full of strength , i am alike confounded betweene huge feare , and shame . for a mighty necessity is imposed vpō vs , of liueing with rectitude and iustice , who doe all the things which we doe before the eyes of a iudge , who seeth all things . chap. xv. tat man of himselfe can doe nothing without diuine grace . o thou most mighty , and omnipotent god , the god of the spirits of all flesh ; whose eyes are ouer all the wayes of the sonnes of adam , from the day of theyr natiuity , to that other of theyr death , to the end that thou mayest reward euery one of them , according to theyr workes , whether they be good or bad : teach me , how i may confesse my pouerty to thee . for once i said that i was rich , and that i wanted nothing , & i did not know the while that indeede i was poore , and naked , and a miserable wretch . i beleiued that i was some-what , when yet indeede , i was nothing . i told my selfe that i would become wise , and i turned a starke foole . i thought my self to be prudent , but i was deceiued . and now i see that all is thy guift , without whom wee can doe nothing . for vnles thou , o lord , keepe the citty , he watcheth but in vaine , who pretends to keepe it . thou hast taught me thus , to knowe thee , whilest thou diddest leaue mee , for a while , and proue mee ; not that thou mightest knowe mee thereby , but for my sake , that so i might come to knowe my selfe . for ( as i was saying , ô lord ) i thought once that i was some-what of my self ; i conceiued , that i was sufficient by my self ; nor did i discerne , that thou wert he that gouerned mee , till thou diddest a little withdrawe thy selfe from me . and then presently i fell , and soe i sawe , and knew , that thou didest gouerne mee ; and that it was of my self , that i fell ; and that it was of thee , that i rose againe . thou , o light , diddest open myne eyes , and diddest rowse mee vp , and illuminate mee ; and i sawe , that the life of man vpon earth , is all temptation ; and that noe flesh must presume to glory before thee , for soe noe man liueing can be iustifyed . for if there be any good in him , whether it be great , or little , thy guift it is , and nothing is ours , but that which is naught . of what therfore shall any flesh be able to vant ? shall he glory in sinne . this is not glory but misery . may he glory in that which is good ? noe : for he may not glory in that which belongeth to another . thine o lord , is the good , annd thyne must be the glory . for hee who seeketh glory to himselfe , and not to thee , out of the good he doth , that man is noe better , then a theefe , and robber , who had a minde to bereaue thee of thy glory . for he who will be praysed for any guift of thyne , and seeketh not thy glory , but his owne therein , although he be praysed by men , for that guift of thyne , yet he is dispraysed by thee ; in regard that he sought not soe much thy glory by it , as his owne . and now he who is praysed by men , whilest thou dispraysest him , shall not be defended by men , when thou iudgest him , nor deliuered by them , when thou condemnest him . but thou , o lord , who diddest frame me in my mothers wombe , do not suffer me to fall vnder so greate a reproofe , as that i should be charged with procureing to robb thee , of thy glory . to thee be glory , of whome all good things are ; and to vs , confusion of face , and misery , vnles thou vouchsafe to haue mercy on vs. but thou hast mercy , o lord , thou hast mercy vpon vs all , who hatest none of those things which thou hast made ; and who bestowest of thy good guifts , vpon vs ; & dost enrich vs , o lord our god , with thy most excellent graces . for thou louest poore creatures , and thou enrichest them with thy aboundance . and now behould , o lord , we are thy poore children , and thy little , little flocke ; open thy gates to vs , and thy poore shall eate , and be satisfyed , & they who seeke thee , and prayse thee . i doe also knowe , o lord , and i confesse , ( for i am taught to doe it by thee ) that they onely who knowe they are poore , and confesse theyr pouertie to thee , shall be enriched by thee ; and they who conceiue themselues to be rich , whereas indeede they are poore ; will be found excluded from thy riches . for my parte therefore , i confess my pouerty to thee , o lord my god , and let all glory remayne to thee . for all that , which hath bene well done by mee , is thyne . o lord , i confesse to thee , as thou hast taught me , that i am nothing , but an vniuersality of vanity , & a shadow of death , and a blacke kinde of abysse , and a plott of earth , which is all empty , and vnfruitefull , and which shootes not vp one leafe without thy blessing ; and of it selfe , it yeilds no other fruite , then confusion , sinne and death . if euer i had any good thinge , i receiued it of thee ; whatsoeuer good i haue now is thine , and of thee i haue it . if euer i stood fast , i stood by thee ; but whensoeuer i fell , of my selfe i fell ; and for euer had i weltered in that myre , if thou haddest not raised mee . and for euer had i continued blinde , vnles thou haddest illuminated mee . when i fell , i had neuer risen , vnles thou haddest reached forth thine hand . and when afterward thou diddest raise mee , i had instantly retournend to fall , vnles thou haddest susteyned mee : and i had perished very often , vnles thou haddest gouerned mee . so perpetually , o lord , soe perpetually was i preuented by thy mercy , and grace ; deliuering me from all my sinnes , saueing me from all such as are past ; solliciteing me against such as were present , and fortifying me , against such as might be future ; cutting of , before my face , those snares of sinnes , by preuenting the occasions , and causes thereof . for , vnles thou haddest also done this fauour to me , i might haue committed any sinne in the whole world . and i know , o lord , that there is noe kinde of sinne , which any one man did euer committ , which another man may not also committ , if the helpe of the creatour , whereby man is made , be wanting . but thou art the cause why i committed them not : thou diddest commaund that i should abstayne from them , & thou didest infuse thy grace , that i might beleiue in thee . for thou , o lord diddest gouerne mee for thy selfe ; and thou diddest keepe me both for thy selfe , and for my selfe : and thou diddest giue me light & grace to the end that i might not commit adultery and euery other sinne . chap. xvi . of the manifold temptations of the deuill . the tempter was absent , and thou wert the cause that he was absēt . fitt time , and place for sinne were wanting ; and thou wert the cause that they were wanting . the tempter was present , and nether time , nor place , were wanting ; but thou diddest keepe me from consenting . the tempter came to mee , all vgly and frightfull as he is ; and thou diddest comfort mee soe farre , as to make me despise him . the tempter came to mee all strong , and armed ; and to the end that he might not conquer mee ; thou restraynedst him , & didest strengthen me . the tempter came transfigured into an angell of light ; and to the end that he might not deceiue mee , thou rebukedest him , and thou diddest illuminate mee , that i might knowe him . for he is that great , and redd dragon , that ancient serpent , and he is called the deuill , and satā , haueing seauen heads , and tenn hornes . whose imployment is , to inueigle this greate huge sea , wherein innumerable creatures are still creeping , creatures ; greate , and small ; that is to say , seuerall kindes of deuills , who study nothing els , day and night , but how they may walke they re round , seeking whome they may deuoure , vnles thou deliuer them . for this is that ancient dragon , who sprung vp first , in that paradise of pleasure , and who with his tayle , drawes the third parte of the starrs of heauen after him , and brings them downe to the earth ; he who is poyson , corruptes the waters of the world , that soe mē who drinke thereof , may dye , and who trāples vpon gold , like so much durte ; and into whose mouth , the riuer of iordan flowes ; and he is growen to that presumption , that he feares non at all . and who shall be able to defend vs from the crushing of his teeth ? who shall be able to deliuer vs out of his iawes , but thou , o lord , who hast broken all the heades of that huge dragon . helpe vs , o lord , and spread thy wings ouer vs , that soe wee may flye vnder them , from the face of this dragon , who persecureth vs. and doe thou defend vs by thy sheild , from the push of his hornes . for to this , doth he direct his continuall study : vpon this is his cheife desire imployed , that he may deuoure the soules which thou hast created . and therefore , o my god , wee cry out to thee ; deliuer vs from this daily aduersary of ours , who whether wee sleepe , or wake , or eate , or drinke , or whatsoeuer els wee doe , is pressing vpon vs , by all meanes , and by many fraudes , and tricks , he is addressing poysoned arrowes against vs , both priuately and publikely , that soe he may destroy our soules . and yet o lord , soe strangely miserable are wee made , as that although we see this dragon continually comeing towards vs , with his mouth wide open , ready to deuoure vs ; yet neuertheles , wee sleepe , and wee are euē wanton againe in our slouth as if wee were secure before him , who yet couets nothing but our destruction . our enemy , that he may kill vs , is continually awake , and wants his sleepe ; and yet wee , will not soe much as wake from sleepe , that wee may defend our selues . behould , he hath spred infinite snares before our feete ; and he hath stuffed all our wayes with seuerall kindes of gynnes , whereby to catch our soules ; and who then shall be able to free himselfe ? he hath layd snares in riches , and snares in pouerty ; snares in meate , in drinke , in pleasure , in sleeping , and wakeing ; he hath spred snares in words and in workes , and in all our wayes . but thou , o lord , deliuer vs from the snares of the hunter , and from that bitter word ; that wee may confesse to thee , and say : blessed be our lord who hath not giuen vs to a pray to their teeth . our soules is deliuered as a sparrow might be , out of the hunters snare ; the snare is broken , and wee are deliuered . chap. xvii . that god is the light of iust persons . and thou , o lord , who art my light , illuminate myne eyes , that i may see and walke in thy light , and not stumble vpon the snares of the enemy . for who shall be able to auoyd such a multitude of snares , vnles he see them ; and who shall be able to see them , vnles he be illuminated by thy light ? for that father of darkenes , hides all those snares , in his owne darkenes ; that all they may be taken by them , who are in his darkenes ; and who are the sonnes of darkenes ; not discerning thy light , wherein , whosoeuer walketh needes not feare . for he who walkes by day , stumbles not ; but he stumbles who walkes by night : for the light is not in him . thou o lord art light , thou art the light of the sonnes of light ; thou art the sunne , which knoweth not what belonges to setting ; that day wherein thy children walke without stumbling ; and without which , all they who walke are in darkenes , as being destitute of thee , who art the light of the world . behould wee discouer daily , that by how much the more , any man is estranged from thee , who art the true light , so much the more intricately is he wrapped vp in the darkenes of sinne . and how much the more he is in darkenes , so much the lesse can he discerne the snares , which are spred for him , in his wayes . and soe by not discerneing them , he falleth often into them , and is taken by them ; & which deserues to strike vs full of horrour , such a man , doth not soe much as knowe , that he is fallen : now he , who knowes not that he hath taken a fall ; will care soe much the lesse to rise , as he still conceiueth , that he stands . but thou , o lord , my god , thou true light of the mynde , illuminate now myne eyes that i may see thee , and knowe thee , and not tumble headlong downe , in the sight of myne enemyes . for this mayne aduersary of ours , doth labour euen to exterminate vs outright ; whilest wee , the whyle , begg of thee , that thou wilt make him melt before our face , as wax doth , vpon the approach of fyre . for hee , o lord , is that cruell theefe , first , and last , who tooke counsell , how he might robb thee of thy glory , but soe , being puffed and swollen vp , he burst , and fell vpon his face , and thou diddest precipitate him downe from that holy hill of thyne ; and from the middest of those bright stones , in the middest , whereof he had once beene walkeing . and now , o lord my god , and my life , he neuer giueth ouer to persecute thy children , euer since he fell . and out of his hatred to thee , o mighty king , he procureth to destroy thy creature , which thy omnipotent goodnes hath created , according to thyne owne image ; to the end that he may possesse thy glory , which himselfe lost , by pride . but crush thou him to peeces , o strong champion , before he deuoure thy lambes ; and illuminate vs , that wee may discerne the snares , which he hath prepared for vs ; and make vs able to escape , and arryue to thee , o thou ioy of israell . thou best knowest all these things thou knowest his contentious spirit , and his most stiffe neeke . nor doe i speake of these things , as pretending to discouer them to thee , who knowest all things , and from whom noe little thought can lye hidd . but make my iust complaint against this enemy of mine , before the feete of thy maiesty ; that so thou mayest both condemne him , and saue vs , thy children , whose strength thou art . this enemy of ours , o lord , is full of craft , and shifts , nor can those intricate wayes of his , be easily traced out , no nor so much as the ayre of his countenāce be discerned by vs , vnles we be illuminated by thee . for sometimes he is here , & sometimes he is there . now he shewes himselfe like a lambe , and then like a wolfe ; now like darkenes , and then like light ; and according to the seuerall qualityes of persons , according to the variety of tymes , and places ; and according to the momentary chaunge of things , he suggesteth seuerall temptations . for to the end that he may deceiue sad people , he pretends himselfe to be sad for company . to the end that he may delude , such as are in ioy , he faynes himselfe also to reioyce . that he may beguile such as are spirituall , he transformeth himselfe , into an angell of light . that he may insinuate himselfe , and by that meanes crush such as are strong , he takes the semblance of a lambe , that he may deuoure such as are meeke , he borrowes the face of a wolfe . all these things he takes vpon him , according to the similitude and proportion of the temptations , which he meanes to vse . as some , he frights with a nocturnall feare , others , by the arrow which flyes by day , others , by the busines which walkes by night ; others , by expresse assault , and others by that deuill of high noone . now , who is he that can thinke himselfe a match for this enemy so farr , as that he may so much as know him ; and who did euer reach to the bottome of his craft ? who shall reueale the makeing of his garment to vs , and who shall make vs knowe the walke of his teeth ? behould he hideth his arrowes in his quiuer , and he couers his snares , vnder a shew of light ; & soe he is lesse subiect to be vnderstood , vnlesse o lord , o thou hope of ours , we beg light from thee , whereby we may discerne all things . for not onely doth he striue to deceiue vs in the sensuall workes of flesh and blood ; nor onely in the exercise of vice , which is easily discerned ; but euen amongst our most spirituall actions , he hideth certain subtile snares ; & vnder the colour of vertue , he puts on vice , & transformes himselfe into an angell of light . these , and many other things , o lord our god , doth this very sonne of beliall , this satan , endeauour to bring against vs. and now as a lyon , then as a dragon , both manifestly and secretly , interiourly , and exteriourly , both by day and night , he is laying traynes for vs , that soe he may destroy our soules . but thou , o lord , deliuer vs , thou who sauest such as hope in thee , that our enemy may haue cause to be sorry for as much as may concerne vs ; but that thou o lord our god , maist be praised in vs. chap. xviii . of the benefits of god. bvt let mee the sonne of thy handmayd , who haue commended my selfe into thy hands , confesse to thee , o my deliuerer , with my whole harte in these little poore confessions of myne , and let me call to minde , all those good blessings , which thou hast voutchsafed to bestow on mee , from my youth , and in my whole life . for i well know that ingratitude doth much offend thee , which is the roote of all spirituall mischeife ; and a kinde of dry and parching wynde , which blasteth all goodnes ; and it shutteth vp the fountayns of diuine mercy towards man ; and by this meanes , both our ill deedes which were dead gett life againe ; & our good deedes which liue , doe quickly growe to dy , and haue noe more life afterward . but as for mee , o lord , i will giue thankes to thee . let not mee , o thou my deliuerer , be vngratefull to thee , since thou hast freede mee . how often had that dragon euen swallowed mee vp , and thou o lord diddest drawe mee out of his mouth ? how often haue i sinned , when he was ready to haue deuoured mee , but thou o lord my god diddest defend mee ? when i did wickedly against thee , when i transgressed thy commaundements , he stood ready to snatch mee away into hell , but thou forbadest him . i offended thee , and the while , thou defendedest mee . i did not feare him , and yet thou diddest preserue mee . i departed from thee , & made offer of my selfe to myne enemy ; but thou diddest fright him so , as that he should not dare to carry me away . these benefits diddest thou bestowe vpon me , o lord my god ; and i wretched creature knew it not . full often hast thou freed mee , from the uery iawes of the deuill , and snatched me out of the mouth of the lyon ; and full often hast thou brought me back againe from hell , though i was ignorant thereof . for i descended euen towards the very gates of hell , and thou heldest me back from goeing in . i drewe neare the gates of death , and thou wert the cause why they opened not themselues to receiue mee . thou also , o my sauiour , hast often deliuered me from corporall death , when i was subiect to great sickenes . and when i found my self in many daungers , by sea , by land , by fyre , by sword , and many other wayes ; thou wert euer deliuering mee , euer present to mee , and euer saueing mee with great mercy . for thou , o lord , diddest well knowe , that if death had then seised vpon mee , hell had possessed my soule , and i had bene damned for euer . but thy mercy and thy grace , o lord my god , preuented mee , and gaue mee deliuerance from that death of my body , and consequently from the death of my soule . these and many other benefits diddest thou imparte to mee , but i was blinde , and knew them not , till i was illuminated by thee . but now , o thou light of my soule , o lord my god , my life , by which i liue , and the light of mynes eyes , by which i see ; behould , thou hast illuminated mee , and now i knowe thee , and cōfesse my selfe to liue by the guift of thy hand ; and i giue thankes to thee which though they be meane , and poore , & full of disproportion to thy benefits , yet they are the best , which my frailty can affoord . for thou alone , art my god , my benigne creatour , who doest loue our soules , and hatest none of those things , which thou hast made . behold , i who am the greatest of those sinners , whom thou hast saued ( to the end that i may giue an example to others , of thy most benigne piety ) will confesse thy great benefits to me : for thou hast snatched me out of that lower hell , once , twice , and thrice , and a hundered , and a thousand times . and indeede , i was euer tending towards hell , and thou wert euer drawing mee back . and thou mightest iustly haue damned me a thousand times , if thou haddest beene soe disposed . but thou wouldest not , because thou louest soules , o lord my god , and thou dissemblest the sinnes of men , that soe they may come to pennance , and there is much mercy in all thy wayes now therefore i see these things , o lord my god , and i knowe them , by thy light ; and my soule doth euen faynt , and is sicke with loue , vpon the consideration of thy great mercy towards mee ; since thou hast snatched my soule , out of that lower hell , and hast brought mee back againe , to life . for i was all plunged in death , and thou hast wholy reuiued mee . be therefore all my life and beeing thyne ; and i doe wholly offer my whole selfe vp to thee . let my whole spirit , my whole harte , my whole body , and my whole life , liue to thee , o thou my sweete life ; for thou hast deliuered me wholly , that thou mightest possesse me wholy , thou hast intirely repaired me , that so againe thou mayest haue mee intirely . let mee therefore loue thee , o lord , my strēgth ; let mee loue thee , o thou vnspeakeable exultation of my soule . and let me liue now not to my self but to thee . my whole life which perished by my misery , was raised vp by thy mercy , thou who art that mercifull god , and full of pitty , which thou doest extend , in thy goodnes , to thousands of such as loue thy name . therefor o lord my god , and my sanctifyer , hast thou comaunded in thy lawe , that i should loue thee with my whole harte , with my whole soule , with my whole minde , with my whole strength , and with all the powers i haue . yea and with the most internall marrow of all my affections and this , in all the houres , and moments of my time , wherein i am enioying the benediction of thy mercyes . for i should euer perish , but that thou doest euer gouerne mee . i should euer dy ; but that thou doest euer quicken mee . and thou doest oblige mee to thee , in euery moment of my life ; since in euery moment therof , thou impartest great benefits to mee . as therefore , there is noe houer or point of time in my whole life , wherein i am not assisted by thy benefits ; soe also ought there not to be any moment , wherein i should not haue thee before the eyes of my mynde ; and wherein i should not loue thee with my whole strength . but euen this i cannot doe , saue by thy guift onely to whome euery good guift belongeth , and euery excellent grace is descending from thee the father of lights , with whome there is noe transmutation , nor shadow of chaunge . for it is not of him that willeth , nor of him that runneth , but of thee , taking mercy that wee loue thee . thine , o lord is this guift to whome euery good thing belongeth . thou commaundest that thou be beloued : giue vs that which thou commandest , and then , commaund vs what thou wilt . chap. xix . of the feruour of charity . i loue thee , o my god , and i am euer desireing to loue thee more . for in very deed , thou art more sweete , then any honny ; more nutritiue then any milke ; and more cleere then any light . therefore art thou more deare to me , them gold , or siluer , or pretious stone . and whatsoeuer delightfull thing i had in the world , was displeasing to mee , in comparison of thy sweetenes , and the order of thy house which i loued . o thou fyre which euer burnest , and art neuer quenched ; o loue , which is euer boyling hote and neuer growest luke-warme ; doe thou inflame mee . let mee , i say , be wholy inflamed by thee ; and let me wholy loue thee . for he loues thee too little , who loues any thing together with thee , which he loues not for thy sake . make me loue thee , o lord , because thou didst first loue mee . and how shall i finde wordes , whereby i may vnfold the notions which i haue of thy singular loue to mee , testifyed by those innumerable benefits , by which thou hast trayned me vp , from the beginning ? for after the benefit of the creation , when in the beginninge thou didest make me of nothing , after thyne owne image , doeing me honour , and exalting me beyond the rest of thy creatures , which thou madest ; and innobling me with the light of thy countenance , which thou didest stampe vpon the entrie of my hart ; whereby thou didest disseuer me , both from insensible creatures , and from brute beasts , which are endewed with sense , and thou madst me , not much inferiour to the angels ; yet euen this , seemed not enough , in the sight of thy deity . for since that time , thou hast entertayned , and nourished mee , with daily and singular , and great presents of thy benefits , without intermission . and thou hast giuen me comfort , and made me sucke , like somme little tender infant of thine , at the breasts of thy consolation . for to the end that i might yeild thee my entire seruice , thou hast appointed , that whatsoeuer thou hast made should serue mee . chap. xx. that god hath submitied all things to the seruice of man. thou hast made all things subiect to the feete of man , to the onely end , that man might become wholly subiect to thee . and to the end that man might be wholly thine hee is entitled to a dominion ouer all thy workes . for thou hast created all exteriour things , for the body ; the body for the soule ; and the soule for thy selfe ; to the end that man might tend onely to thee , & might loue onely thee , possessing thee , by way of comforte to himselfe ; and thy creatures , by way of receiuing seruice from them . for whatsoeuer is conteyned vnder this vaute of heauen , is inferiour to the soule of man ; which was created , that it might possesse the supernall , soueraigne good aboue ; by the fruition whereof , it might be happy : and wherevnto when it shall adheare , outstripping and ouerlooking all relations and respects to all inferiour things , which are subiect to mutation , it shall calmely and constantly behold the face of that eternall immortality , and the vision of that supreame majestie , to which it hath aspired here . then shall they be in fruition , of those most excellent delights in the house of our lord ; in comparison whereof all those things which here we see , may well goe for nothing . those are they , which the eye hath not seene , nor the eare heard , nor haue they entred into the hart of man , which god hath prepared for them who loue him . and these things o lord , wilt thou imparte to the soule of man. and with the consideration of these things , dost thou who louest soules , delight the soules of thy seruants . but yet , why should i wonder at those things , o lord my god , therein thou dost but honor thyre owne image , and that similitude of thyne , according to which they are created . for whilest we are yet in th●s corruptible and ignoble body , to the end we might see thou hast giuen this light of heauen , by the hands of thy vnwearied ministers the sunne and moone , which doe perpetually obserue thy precept , in serueing thy children day and night . to the end that we might breath , thou hast giuen the purity of the ayre . that we might heare ; the variety of sounds . that we might smell ; the sweetnesse of odours . that it might tast , the variety and quality of sauoures . that it might touch , thou hast giuen the bulke of all bodies . for the other necessary occasions of man , thou hast giuen beasts to carry him . and thou hast imparted the birds of the ayre , the fish of the sea , and the fruites of the earth for his refection . thou hast also created out of the earth seuerall medicines , which may be applyed to the seuerall infirmities of men ; and thou hast prepared particular comforts , which are to encounter and reuerse those particular-inconueniences which may occurre . and all this thou hast done because thou art full of mercy , and pitty ; & thou being our potter , dost knowe the matter whereof wee are made . for , in fine , wee are but as soe much durt in thy hand . chap. xxi . that the greatenes of the diuine counsell may be inferred by the consideration of temporall blessings . behold mee , i beseeche thee ; let thy great mercy stand open to me . illustrate mee yet more with thy light ; that soe it may be discouered to me , more and more . for by these little workes of thyne , wee growe to comprehend thy great ones ; and by thy visible workes , we are enabled to take some ayme at thy inuisible workes , o lord our god , the holy , and good creatour of vs all . for if , o my lord ; whilest we are in this body , which is soe corruptible and ignoble , thou dost imparte to vs so great , and euen innumerable benefits , by meanes of the heauens , and of the ayre ; of the earth and sea ; of light and darkenes ; of sunne and shade , of dew and gentle rayne ; of wyndes and stiffe showers ; of birds , and fishes ; of beasts and trees ; of the multiplicity of herbes and plants of the earth ; & by meanes of the ministry of all thy creatures , which doe successiuely serue vs at due and seuerall times ; to ease vs thereby , of that trouble , and fastidiousnes , which otherwise wee might be subiect too ; what kinde of benefits , i beseeche thee , and how greate , and euen innumerable will they be , which thou hast prepared for such as loue thee , in that celestiall country , where we shall behould thee face to face . if thou doe vs soe much honour in this prison , what wilt thou doe in thy pallace ? greate , and innumerable are thy workes , o lord , thou king of the heauens . for since these of the lower rancke , which thou hast deliuered ouer , to be vsed promiscuously here , both by good an badd ; be all of them very excellently good & delightfull ; what kinde of things shall they proue to be , which thou hast onely treasured vp for them alone who are good ? if thy guifts be soe diuers , and euen innumerable , which now thou bestowest both vpon thy freinds , & vpon thyne enemyes ; how greate , how innumerable , how dearly sweete , and how delightfull , are they to be , which thou wilt onely bestow vpon thy freinds ? if the solace be so greate , which thou giuest vs in this day of our tears , what wilt thou giue , in that day of our espousalls ? if this place of exile , and restraint afford such pleasures , what i beseeche thee will our country doe ? the eye cannot see , without thee , what thou hast prepared for such as loue thee . for according to the greate multitude of thy magnificence , soe also the multitude of that sweetenes is great , which thou hast hidden vp for them that feare thee . for thou , o lord , my god , art great , thou art immense , there is noe end of thy greatenes , there is noe number of thy wisedome ; & there is noe measure of thy benignity ; & there is neither end , number , nor measure of the reward , which thou bestowest . but as thou art great , so are thy rewards great ; for thou thy selfe art the reward , and the guift , which thou bestowest vpon all such as shall valiantly haue fought thy battayles . chap. xxii . that the diuine sweetenes taketh away all the present bitternes of the world . these are those great benefits wherewith thou , o lord god , the sanctifyer of thy saints , wilt satisfy , and remoue the want of thy hungry children . for thou art the hope of the desperate ; the comforte of the desolate ; thou art that very crowne of hope , which is adorned with the glory prepared for such as ouercome . thou art the eternall satiety , of such as haue bene allmost starued ; and thou art to be bestowed vpon such as hunger after thee . thou art that euerlasting consolation , who bestoweth thy selfe , vpon them alone , who despise the comforts of this world , for that euerlasting consolation of thyne . for they who looke for theyr comfort here , are esteemed vnworthy of thy comforts ; but they who are afflicted here are comforted by thee ; and they who partake with thee in thy passion , shall partake with thee also , in thy consolation . noe man must thinke to be comforted , both in this , and in the other world ; nor must he thinke to be in ioy , both here and there ; but he must necessarily loose the one , who will possesse the other . when i consider these things , o lord my comforter , my soule refuseth the comforts of this life , that soe it may be held worthy of thy eternall consolations . for it is high reason , that any man should loose thee , if he make choyse to be comforted , more in any other , then in thee . and i beseech thee euen by thy selfe , o thou supreme truth , that thou permitt me not to be comforted by any vayne consolation ; but that it may onely be in thee . and i beg , that all things may growe bitter to me , that thou alone mayest appeare sweete to my soule , thou who art that inestimable sweetnes , whereby all bitter things are made sweete . for thy sweetenes is the thing which made that torrent of stones , sweete to steuen . thy sweetenes made that burneing gridyron , sweete to blessed laurence . through thy sweetenes , the apostles went reioyceing , from the councell , because they were held worthy , to suffer reproach for thy names sake . andrew went both with security and ioy to the crosse , because he hastened to taste of thy sweetenes . and this sweetenes of thyne did soe fill the two princes of the apostles , that for it , the wood of the crosse , was chosen by one of them ; and the other was not affrayed , to submitt his head to the murtheringe sword . for the purchasse of this sweetenes bartholomew sold away his very skinne . and to haue a taste thereof , the vndanted iohn , drunke off that poysened cupp . and as soone as peter had tasted of it , he forgott all other things , and cryed thus out , like one who were inebriated , saying , o lord , it is good for vs to be here . let vs here make three tabernacles . let vs dwell here ; let vs contemplate thee ; for we neede nothing else . it is enough for vs , o lord , to see thee . it is enough , saith he to be satiated with soe great delight . and the reason was this ; because he had tasted some one dropp of diuine sweetenes , all other sweetenes was lothed by him . what then shall wee thinke , that he would haue sayd , if he had once tasted , of the great multitude of the sweetenes of thy diuinity , which thou hast hidden vp for them that feare thee . that virgin had also tasted of this vnspeakeable sweetenes of thyne , of whome wee read , that she went topp full of ioy , and glory to the prison , as if she had bene inuited to some marriadge feast . and of this , i suppose , he also had tasted who sayd , that the multitude of that sweetenes of thyne , o lord , was great which thou haddest hidden vp for them that feare thee , and who also aduised men thus , taste , and see , how sweete our lord is . for this is that beatitude , o lord our god , which wee expect , by the guift of thy hand , for which wee fight as in a warfare vnder thee , o lord ; for which wee are mortifyed to thy honour , all the day long ; that at last wee may liue to thee , in that life of thine . chap. xxiii . that all our hope and ardent desire of our hart ought to be placed in our lord. bvt thou o lord , the expectation of israell , and that desire , to which our harte doth euery day aspire , make haste to vs , and doe not stay . rise vp , make hast , and come ; and bring vs out of this prison to confesse vnto thy name , that wee may glory in thy light . open thyne eares , to the cry of the teares of thy forsaken children , who thus are calling out to thee . giue vs , o thou father of ours , our daylie breard this day , in the strength whereof wee may walke day and night ; till at last wee may arriue to thy holy mountaine horeb. and i also , poore little one that i am , amongst the poore little ones of thy familly , when shall i , o my god , my father , and my strength , come , and appeare before thy face ; that i , who confesse vnto thee now for a tyme , may doe it there , for all eternity . happy shall i be , if once i may be admitted to behould thy brightenes . who will graunt mee soe much fauour , as that once i may bee admitted to that happines . i knowe , o lord , i knowe , and confesse , that i am vnworthy to enter vnder thy roofe . yet doe thou admitt mee for thyne owne honnour 's sake ; & confound not thy slaue , who hopes in thee . and who shall be able to enter into thy sanctuary , to consider the wonders of thy power , vnles thou open him the gate ? and who can open it , if thou shutt it ? for if thou destroy , there is none can build vs vp . and if thou shutt a man in , there is none , who cā putt him out . if thou contayne the waters , all the world will be dryed vp , but if thou let thē loose , they will ouerrune the earth . if thou haue a mynde to anihilate all that which thou hast created , who shall presume to contradict thee ? now therefore , ô thou eternall goodnes of thy mercy ( which is that whereby thou madest whatsoeuer thou wouldest ) thou art the archytect of the whole world : and therefore doe thou also gouerne vs. thou didest creat vs , and therefore doe not thou despise vs ; for wee are the worke of thy hands . and it is playne enough , o lord our god , that wee , who are but base wormes , and durt shall neuer be able to enter into thy eternityes , vnles we be introduced by thee , who hast created all things of nothing . chap. xxiv . that all our saluation depends vpon god. bvt i , the worke of thy hands , will confesse to thee , in thy feare , that i will not putt my confidence in my bowe , or thinke that my sword can saue me , but that must be donne , by thy right hand , and by thyne arme , and by the illumination of thy countenance . for otherwise i should despayre . but thou , who diddest create mee , art my hope , that thou wilt not forsake such as trust in thee . for thou art our lord god , sweete and patient , and disposeing of all things , in mercy . for it we haue sinned , wee are thyne ; and if wee haue not sinned , wee are thine , because we are numbred among thy creatures . wee are but as a leafe , in respect of the world , and all mankinde is but vanity ; and our life is but as a vapour vpon the earth . be not angry , if wee thy poore , forsaken little children fall , because thou , o lord our god , knowest the matter whereof wee are made . wilt thou , o god of inestimable fortitude , shew forth thy power , against a leafe which is whipped away by the winde ? and persecute a withered strawe . wilt thou , o eternell king of israell , damne a dead dogg ? wilt thou damne a single gnatt , wee haue heard o lord , of thy mercy , and thou puttest not to death , nor reioycest in the perdition of dying men . therefore doe wee beseeche thee , o lord , that thou wilt not permitt that , which thou hast not made , to haue dominion ouer this creature of thine , which thou hast made . nay thou art greiued with our perdition ; and what then o lord shall be able to hinder thee , who art omnipotent , from eternally reioyceing in our saluation ? if thou wilt , thou canst saue mee ; but i cannot doe it , though i would . the multitude of the miseries which i carry about mee , is very greate . it is at hand with mee , to will a thing , but i cannot finde the way to perfect it . yet i cannot euen will a good thing , vnles thou also wi lt ; nor can i performe that which i haue a will to doe , vnles thy power strengtheneth mee . yea , and that which i haue power to doe , falls out sometymes , that i will not doe it , vnles thy will may be done in earth as it is in heauen . and what i will doe , & can doe , i doe not knowe , vnles thy wisedome illustrate mee . and though also i doe knowe , hauing sometymes a will to doe a thing , and sometymes also a power to doe it , yet my vvisdome passeth away , all imperfect and empty as it is , vnles thy true vvisdome helpe mee . but in thy will , all things are placed ; and there is none who can resist that will of thyne , o thou the lord of all thy creatu-creatures , who hast supreame dominion ouer all flesh ; and doest worke whatsoeuer thou wilt , in heauen , and in earth , in the sea , and in all the abysses . let therefore thy will be done in vs , vpon whome thy name hath beene inuoked ; and let not this noble worke of thyne perish , which thou diddest create for thyne owne glory . and what man borne of woeman is hee , who can liue , & not see death , and deliuer his soule from the hand of hell , vnles thou alone doe snatch him thence ; thou who art the vitall life of all life , whereby all things liue . chap. xxv . that the will of man , wanteth efficacy towards good workes without the grace of god. i haue now confessed to thee , o thou prayse of my life , o lord , my god , and the strength of my saluation , that there was a tyme , when i had confidence in myne owne strength , which yet was noe strength at all . and when i was so resolued to runne on , where i thought my selfe to stand fastest , there i fell fowlest ; & insteede of aduanceing , i retyred ; and i was more and more estranged , from that which i thought to haue apprehended . and so being come to know the little proportiō of my strēgth by the many experimēts which i made for the wāt thereof ; i doe now vnderstand , ( because i haue bene illuminated by thee ) that whatsoeuer i haue thought my selfe most able to doe that could i euer bring least to passe . for i sayd sometimes , i will doe this , and i will perfect that , & i did neither the one , nor the other . if i had the will , i wanted the power . if i had the power i had not then the will ; because i trusted in myne owne strength . but now , i confesse to thee , o lord , my god , the father of heauen and earth , that noe man shall ouercome in his owne strength , to giue occasion thereby to the foolish presumption of flesh and blood , to glory in thy sight . for it is not in the power of a man , to will that which he hath power to doe ; or to doe that which he cann will , or to knowe what he cann will , and doe ; but rather the paces of men are directed by thee : the paces of them , i meane , who confesse themselues to be directed by thee , and not by themselues . wee beseech thee therefore , o lord , by the bowells of thy mercy be pleased to saue that which thou hast created . for if thou wilt , thou canst saue vs ; and the strength of our saluation consisteth in the pleasure of thy will. chap. xxvi . of the auncient benefits of almighty god. call to mynde thy auncient mercy , whereby thou diddest preuent vs , from the beginning , in those benedictions of thy sweetenes . for before i was borne , ( i who am the sonne of thy handmayde , o lord , who hast bene my hope , euen from the brests of my mother ) thou diddest preuent mee , by preparing those wayes for mee , wherein i might walke , and whereby i was to arriue to the glory of thy house . before thou framedst mee in my mothers wombe , thou knewest mee ; and before i parted from her wombe thou diddest praeordayne concerning mee , whatsoeuer was pleasing to thy selfe . what things are contayned and written in thy booke , concerning mee , in that secret of thy consistory , i , for my parte , doe not knowe , and there vpon i am in extreme feare , but it is well knowen to thee . for that which i might expect to happen in successe of dayes and tymes betweene this , and a thousand yeares hence ; all that is already done , in the sight of thy eternity ; and that which is future , is finished already there . now therefore whilest i liue in this darke night ; and whilest i am ignorant of these things , feare , and trembling come vpon mee , since i see , on all sides , that many dangers doe sett vpon mee close at hand ; and that i am hunted by many enemyes , and hemmed in , by innumerable miseryes in this life . and vnles i had thy helpe , in the middest of so great calamityes , i should despaire . but still i haue a strong hope in thee , o thou most meeke prince , and my god. and the consideration of the multitude of those mercy which thou hast shewed to mee , doth ease my minde ; & the fore-running signes of thy mercyes which preuented mee before i was borne , and doe now shine particularly towards mee , doe sollicite me to haue good hope , concerning those future , better , & more perfect guifts of thy benignity , which thou reseruest for thy freinds . that soe i may reioyce , o lord my god , with that liuely , and holy ioy , whereby thou dost euer recreate my youth . chap. xxvii . of the angels which are deputed to the custody of man. for thou hast loued me , o thou onely loue of myne , before i loued thee ; and thou hast created mee after thine owne image , and thou hast preferred me , before all thy creatures . which dignity , i keepe now also hauing knowen thee , for whome thou hast made mee . thou hast also made thy spirits , angels , for my benefitt , and thou hast commaunded them to keepe me in all my wayes , lest els perhaps i might hurte my foote against a stone . for these are the guard which stands vpon the walls of the citty of thy new ierusalem ; and these are those mountaynes , which are sayd to stand in the circuit thereof , keeping watch by night , ouer thy flocke ; least , at any time , the lyon should snatch away our soules , whilest none were by , to deliuer them , that auncient serpent i say , our aduersary , the deuill , who is euer walkeing the round , seekeing whom he may deuowre . these are those happy citizens , of ierusalem , that supernall citty , that mother of ours , which is aboue , and they are sent in ministery , to them , who are to take hold of the inheritance of saluation ; that they may deliuer them from theyr enemyes , and guard them in all theyr wayes ; that they may comfort and admonish thy children , and offer vp theyr prayers in the sight of the glory of thy maiestie . for they loue theyr fellow-cittizens , by whose society they expect that the ruine of the schisme which was made by the rebellious angells may be repayred . they doe therefore assist vs , with greate care , and watchfull endeauour at all tymes , and in all places succouring vs , and making prouision against our necessityes ; and passeing with great sollicitude , betweene vs and thee , o lord ; presenting our sighes , and sobs to thee , that they may obtayne for vs , an easy pardon , from thy mercy ; and may bring downe from thee , the desired benediction of thy grace . for they walke with vs , in all our wayes ; they goe in , and out with vs ; considering with greate attention , how vertuously , and piously wee conuerse in the middest of a wicked nation ; with great endeauour , and desire , we seeke the kingdome of god , and the iustice thereof ; with how greate feare and trembling wee serue thee ; and how also wee exult towards thee ; in the ioy of our harts . they helpe such as are takeing paynes ; they protect such as are at rest ; they encourage such as fight ; they crowne such as conquer ; they reioyce with such as ioy , ( i meane such as ioy in thee ) and they suffer with such as suffer , i meane such as are in sufferance for thee . they haue a mighty care of vs. great is the ardour of theyr affection towards vs ; and all this for the honour they beare to that inestimable charity , where-with thou louest vs , for they loue them , whom thou louest ; they keepe them whom thou keepest , and they forsake them whom thou forsakest . nor doe they loue the workers of wickednes , because thou hatest all the workers of iniquity ; and destroys all them who speake lyes . as often as wee doe well , the angels ioy , and the deuills grieue . but as often as wee swarue from vertue , wee make the deuill glad , and wee depriue the angels of theyr ioy . for they haue ioy by one sinner , doeing pennance ; but the deuill hath ioy , when pennance is giuen ouer , by a good man. graunt them therefore , o father , graunt that they may euer reioyce concerning vs ; and that thou mayest euer be praysed by them , in vs ; and that both they , and wee , may be brought into one , & the same sheepfoulde ; that together wee may confesse to thy holy name , o thou creatour , both of men , and angels . whilest i am calling these things to minde before thee , i confesse to thee with prayse , that these are greate benefits , whereby thou hast honoured vs , whilest thou giuest thy spirits for angels , to assist vs. thou haddest already bestowed , whatsoeuer was contayned vnder the vaut of heauen , yea and thou reputest that as but little , which is contayned vnder heauen , vnles thou mayest also , add those things , which are aboue the heauens . lett all thy angels prayse thee also , for this , o lord ; let all thy workes also , confesse to thee ; and let all thy saints themselues blesse thee for it . o thou our supreame honour , thou hast too highly honored vs ; and thou hast beautifyed , and enriched vs with many guifts . thy name , o lord , is admireable ouer the whole earth . for what is man , that thou shouldest magnify him , or soe apply thy harte towards the loue of him . for thou , o auncient truth , hast sayd , my delight is to be which the sonnes of men . but yet , is not man rotennes , and the sonne of man a very worme ? is not euery man liueing , a kinde of vniuersality of vanity ? and yet dost thou thinke it worthy for thee , to cast thyne eyes vpon him , and to bring him with thee into iudgement ? chap. xxviii of the profound predestination , and prescience of god. teach mee , o thou most profound abysse , o thou wisedome , which art the creatrix of all things , which hast poysed the mountaines in weight , and the lesser hills in a ballance , and hast hung vp the whole bulke of the earth in three fingers . suspend thou towards thy selfe the weight of this corporall heauines which i carry about mee , in thy three inuisible fingers , that i may see and knowe , how admirable thy name is , ouer the whole earth . o thou light most auntient , which didest shine before all other light , in those holy hills of old eternity , to which all things were open and cleare , euen before they were made . o thou light , which hatest euery litle spott , thy selfe being most immaculate , and most pure , what delight canst thou take in man , and what agreement cann there be , betweene light and darkenes ? for where in fine is the ground of those delights which thou takest in man ? or how diddest thou prepare in mee , a sanctuary worthy of thy maiestie , into which when thou enterest , thou mayest take delight and gust ? for it is fitt , that thou , who art the very power which cleanseth all things , shouldest haue a cleane roome to be in ; thou who canst not be so much as seene , and much lesse possessed but by pure soules ? but where is this temple soe pure in any man , as that it may be fitt for the reception of thee , who rulest the whole world of men ? who can make a man cleane , he being conceiued of vncleane seede ? is it not thou who art onely cleane ? for who can be cleansed , by one who is himselfe vncleane ? for according to the lawe , which thou gauest to our fathers , in the fyre which burned the hill ; and in the cloud which couered the darke water , we are told , that whatsoeuer an vncleane man did touch , should be vncleane . but all wee , are as a menstruous cloath , proceeding out of an impure , & corrupted masse ; and wee cannot become cleane , vnles wee be cleansed by thee , who art onely cleane . and wee carry the marke of our impurity in our very fore-heads , and are farre from being able to conceale it from thee , who seest all things . soe that wee can neuer be cleane , vnles wee be cleansed by thee who art onely cleane . but amongst vs , who are the sonnes of men , thou cleansest some , in whome thou hast bene pleased to dwell . whome out of the inaccessible profound secrets of the incomprehensible iudgements of thy wisedome , ( which are euer iust , though secret ) thou hast beene pleased to predestinate without any merits of theyrs , before the world was made , and hast called them out of the world and hast iustefyed them in the world , and wilt magnify them after the world . but thou dost not this to all , which all the wise men of the earth doe wonder at , euen to amasement . and i also , o lord , whilest i consider this , doe all tremble , and am astonished , at the altitude of the riches of thy wisedome , and knowledge , and at the incomprehensible iudgements of thy iustice , to the reason whereof i cann noe way arriue . since out of the same clay thou designest some vessells to honour , & others to eternall reproach . such therefore as thy chusest out of many , to be a holy temple for thy selfe , them doest thou clense , powreing out pure water vpon them ; whose names and number thou knowest , who alone , dost number the multitude of the starres , and callest them all by they re names ; who are also written in the booke of life , and cann noe way perish ; to whome all things , yea euen they re very sinnes themselues , doe cooperate towards they re good . for when they fall , they are not bruised , because thou doest putt thy hand vnder them keeping all they re bones in such sorte , that noe one of them may be broken . but the death of sinners is most pernitious , of those i meane , whome before thou madest heauen and earth , thou diddest , according to the most profound abysse of thy iudgements , ( secret indeede but euer iust ) fore knowe , to eternall death . the number of whose names , as also of they re foule demerits , is with thee ; who hast numbered the sands of the sea , and hast measured the bottome of the abysse ; whome thou hast left in they re vncleanenes ; & in whome all things cooperate to theyr ill , yea euen they re very prayer is turned into sinne . soe farre forth as that although they should mount vp , as high as the skye , and they re heades should touch the very clouds , and should build theyr nest amongst the starres of heauen , they yet shall perish in the end , like a very dung hill . chap. xxix . of them who first were iust , and afterwards become wicked . greate are these iudgements of thyne , o lord my god , o thou iust and powerfull iudge , who iudgest according to equitie , and dost worke , and performe inscrutable things . which when i consider , all my bones doe euen shiuer with trembling , because noe man liueing vpon the earth can be secure . but wee must learne hereby , to serue thee piously , and purely all the dayes of our life ; exulting to thee with reuerence ; and that wee may not serue thee , without feare ; nor reioyce without trembling . and that neyther he , who is girt , nor vngirt , nor in fine , any creature of flesh and blood , may glory , but may be full of apprehension & horrour before thy face ; since noe man knoweth , whether he be worthy of loue , or hate , but all things are reserued in vncertainty for the future tyme. for we haue seene many , o lord , and wee haue also heard it from our elders , ( which certeinly i cannot call to mynde without much trembling , nor repeate without much feare ) who at the first , ascended after a sorte , vp to heauen , and did place they re nest , euen amongst the starrs ; & yet afterwards fell downe , to the very abysse ; and theyr soules grewe to be euen stupifyed in sinne . wee haue seene starres , fall downe from heauen , through the force of the dragons tayle , who strooke them : and others who lay prostrate vpon the dust of the earth , haue ascended vp by the helpe of thy hand , which raised them , after an admirable manner . we haue seene liueing men dy , & dead men raise againe to life ; and them , who walked amongst the sonnes of god , in the midest of those shineing stones of his temple , to haue mouldered away into nothing , like soe much durt . wee haue seene light , growe darke ; and againe , wee haue seene light proceede out of darkenes ; because the publicanes and harlots haue precedence of the naturall inhabitants in the kingdome of heauen , whilest the children of the same kingdome are cast out into exteriour darkenes . but how come all these things to passe , but onely , because they would needes ascend , into that mountayne , into which that first angel did goe vp , and came downe a deuill . but whom thou hast predestinated , them thou hast called , and sanctifyed , and clensed , that they may be a fitt habitation for thy maiestie , in whom , & with whom thou takest holy and pure delight , & in whom thou art pleased , and thou dost recreate they re youth . dwelling so with them in theyr memory , that they proue a holy temple for thee , which is a matter of much dignity and honour to our humanity . chap. xxx . that a faithfull soule is a sanctuary of god. the soule which thou hast created , not of thy self , but by thy word ; not of any elementary matter , but of nothing ; this soule which is rationall , intellectuall , spirituall , euer liueing , euer in motion , which thou hast stamped , with the light of thy countenance , and consecrated , by the vertue of thy baptisme , is made so capable of thy majesty , that it can onely be filled by thee , and by noe other . when it possesseth thee , the desire therof is fully satisfied : and there resteth then , noe more exteriourly which it can desire . but when it is found to desire any thing exteriourly , it is cleere , that it possesseth not thee interiourly ; vpon the haueing of whome , there remayneth nothing more to be desired . for since thou art the soueraigne and totall good , the soule which possesseth that totall good , can aske noe more . but if it desire not that totall good , it remaineth that it must desire some-what which is not that totall good , and which therefore cannot be that soueraigne good ; and consequently not god , but a creature . now , as long as it desires a creature , it is subiect to continuall hunger . for although it obtayne that of the creature , to which it pretendeth ; yet still it is not full , because nothing can fill it , but thou , according to whose image it is made . but thou doest onely fill them , who desire nothing els but thee ; and thou , o god makest such to be worthy of thee , and holy , blessed , immaculate , and in fine , thy freinds , as repute all things but dunge that they may gaine thee alone . for this is that beatitude , which thou hast bestowed on man. this is that honour , where-with thou hast honoured him , both amongst , and aboue all thy other creatures ; that thy name may be admirable , ouer all the earth . behold , o lord my god , supreame , most excellent , and omnipotent , i haue found that the place wherein thou dwellest , is the soule which thou created , after thyne owne image , and likenes , and which seeketh & desireth thee alone . for in that soule which seeketh or desireth thee not , thou doest not dwell . chap. xxxi . that god is not to be found , eyther by the exteriour or interiour senses . i haue wandred like a lost sheepe in exteriour thinges , seekeing thee who art interiour ; and i did putt my selfe vpon much labour , by seekeing thee without my selfe , who dwellest in mee , if indeede it be true , that i desire thee . i haue walked round about the streetes , and open places of the citty , of this world , in search of thee ; but i found thee not , because i did foolishly looke that abroade , which was within . i sent all my exteriour senses , as my ambassadours abroad , that soe i might seeke thee ; but i found thee not , because i sought thee ill . for i see , o my light , and my god , who hast illuminated mee , that i sought thee ill , by theyr meanes , because thou art within , and yet they scarce can tell how thou diddest enter . for the eyes will say , if he were not of some colour , he came not in , by vs. the eares say thus , if he made noe noise , he did not passe by vs. the nose saith , if he had no smell , i know nothing of him . the taste saith , if he had noe sauour , he entred not in by mee . the sense of touching also addeth , if it haue noe corpulency , there is noe cause , why you should interrogate mee . these kind of things , o my god , are not in thee ; and therefore the beauty of bodyes , or the order of tyme , or candour of light , or colour , or the concerts of sweete musicke , or whatsoeuer other thing of delightfull sound ; or the odour of flowers , & pretious oyntments , or other aromaticall odours : or hony , or manna , which is soe delightfull to the taste , or other things , which is soe amiable to be embraced , or touched ; or in fine any other obiect which are subiect to these senses of ours , are the things which i seeke , when i seeke my god. farre be it from mee , that i should beleiue these thing● to be my god , which are comprehended , by the sense of brute beasts . and yet neuertheles , when i seeke my god , i seeke a certayne light aboue all other light , which the eye doth not receaue ; and a certaine voyce beyond all voyces , which the eare doth not contayne ; a certayne odour , beyond odours , which the nose doth not apprehend ; a certain sweetenes , beyond all sweetenes , to which the taste doth not reach ; and a certain imbracement , beyond all imbracements , whereof the touch cannot iudge . for this light shineth where place doth not contayne ; this voyce soundeth , where the ayre doth not carry away , this odour giueth smell , where it is not scattered by any wynde ; this sauour giueth tast , where it is not diminished by being eaten ; this embracement is touched , where it cannot be diuorced . this is my god , and noe other can be compared to him . this doe i seeke , when i seeke my god ; and when i loue my god , i loue this . too late am i come to loue thee , o thou beauty which art soe auncient , and i so new ; too late am i come to loue thee . thou wert within , and i without ; & without i sought thee , and i rushed with deformity , vpon those things which thou madest fayre . thou wert with me , but i was not with thee . those things did keepe mee farre from thee , which yet had noe being at all , but onely in thee . for i raunged ouer all things in seekeing thee ; and for the loue of them , i lost my selfe . i asked the earth , if it were my god , and it told mee , noe ; and all things which are vpon the earth made the same confession . i asked the sea , and those abysses , and the creeping creatures which are therein & they answered , wee are not thy god , thou must looke him aboue vs. i asked the stable ayre , and the whole ayre , with all the inhabitants thereof , sayd , anaxinenes is deceyued , i am not thy god. i asked the heauen , the sunne and moone , and the starres ; and they sayd , neither are wee thy god. then i sayd to all them who stand about the doores of my flesh and blood , tell me somewhat of my god , which you knowe ; tell me some-what , i say , of him . and they all cryed out , with a loude voyce , he made vs. then i sayd thus to the whole bulke of the world , tell mee whether thou be my god , or noe : and it answered also thus , with a loud voyce : i am not thy god , but i am by him . he made mee , whom thou seekest in mee . seeke him aboue mee , for he gouerneth mee , who made thee . by the question which i aske of these inanimate creatures , i meane nothing , but a profound consideration of them ; and by my sayeing that they make such or such an answere i meane , but the attestation which in in they re seuerall kindes they make of god. for they all cry out in this manner , it is god who made vs. for as the apostle saith , the inuisible things of god are discerned and vnderstood , by considering the creatures of this world . then i returned to my selfe , and i entered into my selfe , and sayd , who art thou ? and i answered my selfe thus . a man rational and mortall . and i begun to discusse , what this might be , and i sayd ; whence cometh such a liueing creature , o lord my god ? vvhence , but from thee , who madest me , & not i my selfe . vvho art thou then by whome i liue ; thou by whome all things liue . vvho art thou ? thou o lord art my true god , and onely omnipotent , and eternall , and incomprehensible , and immense , who euer liuest , and nothing dyeth in thee , for thou art immortall , and dost inhabite eternity . thou art admirable in the eyes of angells , vnspeakable , inscrutable , and vnnameable ; thou art the true , and liueing god , terrible , and powerfull , admittinge in thy selfe , nether beginning , nor end , but being both the beginning , and end of all things , who art before the first ages , and before the very first beginnings of them all . thou art my god , and the lord of all those good things , which thou hast created , and with thee doe stand the causes of all things which are stable ; yea and the beginning of all things , which in themselues be mutable , are yet , and doe remayne immutable with thee ; and the reasons of all things , not onely which are eternall , and rationall , but euen of such as are temporary and irrationall , doe yet liue eternally with thee : tell o my god , this humble seruant of thyne ; tell , ô mercifull god , this miserable creature of thine whence groweth such a creature as man , but from thee ? o god is man perhaps of skill enough to make himself ? is his beeing , and liueing , deriued from any roore but thee ? art not thou , the supreme beeing , from whome all beeing doth proceede ? for whatsoeuer is , is of thee , and nothing is without thee ? art not thou that fountayne of life , from which all life doth flowe ; for whatsoeuer liueth , liues by thee , and without thee nothing liues ? therefore thou , ô lord , diddest make all things , and now do i aske , who made mee ? thou ô lord diddest make mee , without whome nothing was made . thou art my maker , and i am thy worke . i giue thee thankes , ô lord my god , by whome i liue , and by whome all things liue , for haueing made mee . i giue thee thankes , ô thou my framer , because thy hands haue made , and faschioned mee . i giue thee thankes , ô thou my light , because thou hast illuminated mee , and i haue found both thee , and my selfe . where i found my selfe , there i knewe my selfe ; where i found thee there i knewe thee ; & where i knewe thee , there thou didest illuminate mee . i giue thee thankes , o thou my light ; because thou hast illuminated mee . but what is that , which i sayd , when i affirmed i knewe thee . art not thou god incomprehensible , and immense , the king of kings , and lord of lords , who onely possessest immortality , and dost inhabite an inaccessible light , whome , noe man hath euer seene or can see . art not thou that hidden god of inscrutable maiesty , the onely perfect knower , and admirable contemplator of thy selfe ? who did euer perfectly knowe that , which he neuer sawe , and thou hast sayd in thy truth , noe man shall see mee and liue . thy apostle did also say , in the truth , noe man did euer see god. vvho hath therefore knowen , that which he neuer sawe ? thy truth also it selfe hath sayd , noe man knoweth the sonne , but the father ; and noe man knoweth the father , but the sonne . the holy trinity , is perfectly knowen to it selfe alone ; and that knowledge farre passeth the vnderstanding of man. vvhat is therefore that , which i sayd , i who am a man made all of vanity , in saying i knowe thee . for who knoweth thee , but thou thy selfe ? for thou alone , art god omnipotent , superlaudable , and superglorious , and superexalted , and supreme ; and thou art named superessentiall , in these most holy , and most diuine scriptures . because thou dost exceede all essence , which is intelligibile , or intellectuall , and sensible . and thou art knowen to be aboue all the names , which can be named ; and that not onely in this world , but in the future , superessentially , and superintelligibly . because , by this hidden and superessentiall diuinity , thou doest dwell within thy selfe , inaccessibly , and inscrutably beyond all created reasō vnderstanding , and essence . vvhere there is an inaccessible brightnes , & an inscrutable , vnspeakable , and incomprehensible light , to which noe other light arryues ; because it it beleeued to bee incontemplable , and inuisible , and superrationall , and superintelligible , and superinaccessible , & superunchaungeable , and superincommunicable ; which noe angell euer did see , or euer shall be able to see perfectly . this is that heauen of thine , o lord , that heauen of the heauens , that supersecret , superintelligibile , superrationall , and superessentiall light , whereof it is sayd , the heauen of the heauens to our lord. the heauen of the heauens ; in respect whereof , these other materiall heauens , are but a kinde of earth , because that former heauen is superadmireably exalted , aboue all materiall heauene , and the empireall heauen it self , is but as earth in respect of it . for this is that heauen of the heauens to our lord ; because it is not knowen by any but by our lord , to which noe men ascendeth , but he who descended from heauen ; because noe man knoweth the father , but the sonne , and the holy spirit of them both ; and noe man knoweth the sonne , but the father , and the holy spirit of them both . thou , o trinity , art entirely knowen to thy self alone . holy trinity , truly superadmireable , superinessable , superinscrutable , superinaccessible , superincomprehensible , superintelligible , superessentiall ; and superessentially surpassing all sense , and reason , all vnderstanding , all intelligence , all essence , euen of the most supercelestiall mindes ; which it is wholy impossible , euen for the spirit of angells to speake of , or to knowe it , or to vnderstand it , or euen to thinke perfectly thereof . how therefore haue i knowen thee , o lord my god , who art most high , ouer all the earth , and aboue all the heauens ; whome nether cherubin , nor seraphin , doe exactly knowe , but they re faces are vayled with the wings of theyr contemplation , before him , who sitteth vpon that high imperiall throne ; cryeing out , and sayeing , holy ; holy , holy lord god of hoasts , the earth is full of thy glory as for thy prophet , he was all in trembling , and he sayd , woe be vnto mee , for i haue held my peace ; because i am a man of polluted lipps . but my harte hath quaked , and sayd woe be vnto me , who am a man of polluted lipps ; because i haue not held my peace , but sayd , that i knewe thee . and yet o lord , woe be to them who are silent concerning thee . for the greatest talkers may be accounted but dumbe , if they doe not speake of thee . and as for me o lord my god , i will not be silent concerning thee , because thou hast made mee , and i haue therefore knowne thee , because thou hast illuminated me . but yet how haue i knowen thee ? i haue knowen thee in thy selfe . yet i haue no knowen thee in thy selfe , as thou art to thy selfe ; but i haue knowen thee , as thou art to mee . but yet howsoeuer , it is not without thee , but in thee ; because thou art the light which hast illuminated mee . for as thou art to thy selfe , thou art onely knowen to thy selfe ; but as thou art to mee by thy mercy and grace , thou art knowen to mee . but what art thou vnto mee ? tel me o mercifull lord , who am thy miserable seruant ; tell me by thy mercy , what thou art to mee . say to my soule , i am thy saluation . doe not hide thy face from mee ; lest if thou doe , i dye . suffer me to speake ; me ; who am dust , and ashes ; suffer me to speake to thy mercy . for thy mercy towards mee is greate , and i will presume to speake to thee , though i be but dust and ashes . tell mee who am thy supplyant ; say o mercifull lord to thy miserable creature ; say , by thy mercyes , what thou art to mee . and thou hast thundered downe , with a mighty voyce , vpon the inward eare of my hart , and thou hast broken through my deafenes , and i haue heard thy voyce . and thou hast illuminated my blindenes , and i haue seene thy light , and haue knowen that thou art my god. it is therefore that i sayd , that i haue knowen thee . for i haue knowen , that thou art my god. i haue knowen that thou art the onely true god , and iesus christ whome thou hast sent . for thrre wat a time , when i knewe thee not , bu , woe be to that time , when i knew not tgee . woe be to that blindenes , when i sawe not thee . woe be to that deafnes , when a heard not thee . for being blinde , & deafe , i did rush , with great deformity , vpon those things , which yet thou had dest made fayre ; and thou wert still with mee but i was not with thee . and those things kept mee farre from being with thee , which yet , if they had not bene in thee , could haue had noe beeing at all . thou diddest illuminat mee , o thou light of the world , and i saw thee , and i loued thee . and indeede , noe man loueth thee , but he who sees thee ; and noe man sees thee , but he who loues thee , too late am i come to loue thee , o thou beauty , which art so auntient , and yet so new . too late am i come to loue thee ; and woe be to that time , when i loued thee not . chap. xxxii . a confession of true faith . i giue thankes , o thou who art my light , because thou hast illuminated mee , and i haue knowen thee . how haue i knowen thee ? i haue knowen thee to be the onely liueing god , and my true creatour . i haue knowen thee to bee the creator of heauen , & earth , of all things visible , and inuisible ; to be the true , omnipotent god , immortall , inuisible , vncircumscribed , vnlimited , eternall , inaccessible , incomprehensible ; inscrutable ; vnchangeable , immense , infinite , the first beginning of all , both visible , & inuisible creatures by whome all things are made , and by whome all the elements subsist . whose maiestie , as it neuer had any beginning , soe neither shall it end , for all eternity . i haue knowen thee to be one onely true god , the father , the sonne , and the holy ghost ; three persons indeede , but one essence , and the same , wholly , simple , and vndiuided nature . and that the father is of none ; that the sonne is onely of the father ; and that the holy ghost , is iointly of them both ; euer without beginning , and for euer to be without ending , to be trine , and onely one ; and that , the true omnipotent god. that thou art that one beginning of all things , and the creatour of all things , both visible and inuisible , spirituall and temporall ; who by thy omnipotent vertue , diddest , in the beginning of tyme , create both the spirituall and corporall creature ; that is to say the angells in heauen , and the fabricke of the world , and then thou madest man , as being compounded both of body and soule . i haue knowen thee , and i doe confesse thee , o god the father , to be vnbegotten ; and thee o god the sonne , to be begotten of the father , and thee o holy ghost , the paraclete to be neither begotten , nor vnbegotten , and i beleiue with my harte to iustice , and i confesse with my mouth to saluatiō , the holy and indiuiduall trinity , in three persons , coequall , consubstantiall , and coeternall , trinity in vnity , and vnity in trinity . i haue knowen thee the true god and our lord iesus christ , to be the onely begotten sonne of god , the creatour , the sauiour and the redeemer of mee . and all mankinde , whome i confesse to haue bene begotten of the father , before all ages god of god , light of light , true god of true god , not made but begotten , consubstantiall , & coeternall with the father , and the holy ghost by whome all things were made , from the beginning . and i beleiue firmely , and confesse truely . that thou o iesus christ , the onely begotten god , wert incarnate , ioyntly by the holy trinity for the saluation of man ; and that thou wert conceiued , through the cooperation of the holy ghost , by the perpetuall vithin mary , and that thou wert made true man , consisting of a reasonable soule and humane flesh . who being the onely begotten of god , and consequently both impassible , and immortall , yea for the great loue , wherewith thou louest vs , thou being still the same sonne of god , wert yet , according to thy humanity , made both passible , & mortall ; who being the onely sonne of god , diddest voutchafe to suffer passion , and death , vpon the tree of the crosse , for the saluation of mankinde , to the end that thou mightest deliuer vs from eternall death . and being the author of light , thou diddest descend to hell , where our fore-fathers satt in darkenes . and the third day , being a glorious conquerer , thou diddest rise vp , from the dead , resumeing thy sacred body , which had lyen dead in the sepulchre ; for our sinnes ; and thou diddest quicken it , the third day , according to the scriptures ; that thou mightest place it , at the right hand of thy father . for haueing ledd with thee , out of captiuitie , them whom our auntient enemy , the enemy , of all mankinde , had captiued in hell , thou being the true sonne of god , didest ascend aboue all the heauens , with the substance of our nature ; that is to say both with thy soule , and that humaine flesh , which thou haddest taken , of the glorious virgin. and thou diddest surpasse all the quyers of angels , where thou sittest at the right hand of thy father ; and where that fountayne of life is , and that inaccessible light , and that peace of god , which passeth all vnderstanding . there doe wee adore , and belieue thee , o iesus christ to be true god and man ; confessing , that thou hast god for thy father , and that from heauen wee expect thee , to come as iudge in the end of the world , to iudge the quicke and the dead ; that thou mayest render eyther reward or punishment to all men , eyther good or badd , according to those workes , which they shall haue wrought in this life , that soe they may be eyther in rest , or eternall misery . for all those creatures who haue receiued a humane soule into that flesh , which here they haue carryed about them , shall rise at that day , in the voyce of thy strength , to the end that the whole man may receyue , eyther glory or torments , according to his merits . thou art that life and resurrection it selfe , whom wee expect to be our sauiour iesus christ our lord , who will reforme this poore meane body of ours , by conformeing it to the body of his clarity . i haue knowen thee also to be true god , o thou one holy spirit of the father and the sonne , proceding iointly from them both , to be consubstantiall and eternall with the father and the sonne , to be our paraclete and aduocate , who diddest also descend in the shape of a doue , vpon the same god iesus christ our lord , and diddest appeare vpon the apostles in tongues of fyre . who also from the beginning , hast taught all the elect & saints of god , by the gifte of thy grace ; and hast opened the mouth of the prophets , that they might relate wounderful things of the kingdome of god ; & who . together with the father & the sonne , art adored , and glorifyed by all the saints of god. amongst whome i also , who am the sonne of thy handmayd , doe glorify thy name , with my whole harte , because thou hast illuminated mee . for thou art that reall light , that light which tells vs truth , the fyre of god , the doctour of soules ; the very spirit of truth , which teacheth vs all truth , by thy vnction ; without which , it is impossible for vs to please god. for thou thy self , art god of god , and light of light , proceeding from the father of lights , and from his sonne our lord iesus christ , after an ineffable manner ; with whome thou , being coequall , and coeternall , art glorifyed , and dost raigne ioyntly with them superessentially , in the essence of the same trinity . i haue knowen thee , my one , liueing , and true god , the father , the sonne , and the holy ghost , three in persons , but one in essence ; whome i confesse , adore , and glorify with my whole harte , as my onely true , holy , immortall , inuisible , vnchaungeable , and vnscrutable god ; that one light , one sunne , one bread , one life , one good , one beginning , one end , one creatour of heauen and earth , by whome all things liue , by whome all things subsist , by whome all things are gouuerned , ordered , and quickened which are in heauē , on the earth , and vnder the earth ; and besides whome , there is noe god , either in heauen , or in earth ▪ i haue knowen thee , by thy faith , wherewith thou hast inspired mee , o thou my light , and the sight of myne eyes , o lord my god , the hope of all the ends of the earth ; the ioy which doth recreat my youth , and the good which strēgtheneth my age . for in thee o lord , do all my bones excessiuely reioyce , and say , o lord who is like to thee . who amongst the gods is like thee , o lord. not they who are made by the hands of men but thou by whome the hands of men are made . the idolls of the gentiles are gold , and siluer , the worke of mens hands . but soe is not the maker of men . all the gods of the nations , are deuills ; but our lord made the heauens ; and this lord is god. as for those gods , who made not heauen , and earth , let them perish , both from heauen and earth but let heauen and earth , blesse that god , who made heauen and earth . chap. xxxiii of the confession of our owne basenes . who , o lord , is like thee among the gods ? who is like thee , o thou who art magnificent in thy sanctity , who art terrible & laudable , and doeing wonderfull things ? too late i come to knowe thee , o thou true light ; too late am i come to knowe thee . but there was a greate and darke cloude before these vayne , eyes of myne ; soe that i could not see the sunne of iustice , and the light of truth . i was wrapped vp in darkenes , my selfe being the childe of darkenes , and this darkenes of myne , i loued , because i did not knowe the light . i was blinde , and i loued blindenes , and by darkenes i walked on , to further darkenes . who brought me out from thence , where i , blinde creature , was sitting in darkenes , and in the shadow of death ; who tooke mee by the hand , and led me out ; vvho was he , that did illuminate mee ? i sought not him , but he sought me ? i called not vpon him , and he cryed out vpon mee ? but who is he that did all this it is thou o lord my god , the father of mercyes , and the god of all consolations ; it is thou o holy lord and my god , whome i confesse with my whole harte , giueinge thankes to thy name . i sought not thee , but i was sought by thee . i inuoked not thee , and thou calledest mee . thou calledst mee by thine owne name ; thou diddest thunder thus downe into the inward eare of my harte , with this mighty voyce , let light be made , and light was made , and that greate cloud flew away ; that darke thicke cloud , was dissolued which had closed vp myne eyes and i sawe thy light , and i knew thy voyce , and i sayd o lord that thou indeed art my god , who hast drawen mee out of darkenes , and out of the shadow of death ; and thou hast called me into thy admireable light , and behold i see . thankes be giuē to thee o thou who art the illuminator of my soule . and i looked backe , and sawe the darkenes wherein i had bene , and that profound blacke pitt wherein i had lyen ; and i did all quake , and shiuer , and i said , woe woe be to that darkenes , wherein i lay . woe , woe be to that blindenes , wherin i was not able to see the light of heauen . vvoe , woe to that former ignorance of myne , when i had noe knowldege of thee o lord. but i giue thee thanks , o thou my illuminator , and deliuerer , because thou hast illuminated mee , and i haue knowen thee . yet still i am come too late , to knowe thee , o thou antient truth ; too late i am come to knowe thee , o thou eternall truth . thou wert in the light , and i in darkenes and i knew thee not because i could not be illuminated , without thee ; nor indeede without thee , is there any light at all . chap. xxxiv . a consideration of the diuine maiestie . o thou holy of holyes thou god of inestimable maiestie , the god of god , and the lord of lords . who art admirable , inexplicable , and vnconceiuable ; before whome the angelicall power of heauen , doe euen shiuer , whome the thrones , and dominations doe adore , and in whose presence all the vertues of heauen doe euen quake ; of whose power and wisedome there is noe number , who hast layd the foundations of the whole world vpon nothing , who hast tyed vp the sea , as if it were in some skinne , who art most omnipotent , most holy , and the most powerfull god ouer all the spirits of all mankinde . from whose sight the heauen and earth doe fly away ; to whose becke all the elements are subiect , let all thy creatures adore and glorify thy name . and i , the sonne of thy handmayd , doe by faith bowe downe the necke of my harte , vnder the feete of thy maiestie , presenting thee with thankes , for that thou hast voutchsafed to illuminate mee by thy mercy . true light , holy light , delightfull light , admirable light , superlaudable light , which illuminateth euery man comeing into this world , and the eyes also of the angels . behold , now i see , and i thanke thee for it . behold i see the light of heauen ; there is a beame which striketh brightly downe , from the face of thy light , vpon the eyes of my mynde , and it filleth all the powers of my soule , with ioy . but o , that once it might be perfected in mee . encrease i beseech thee , o thou author of light , encrease i beseech thee , that which soe brightly striketh through , vpon mee . let this light be dilated , i beseech thee , let it be dilated by thee . what is this , which i feele : what fyre is this which heates any harte ; what fyre is this whereby my harte is stroken through with beames ? o fyre which euer burnest , and art neuer quenched , doe thou kindle mee . o light , which doest euer shine , and art neuer darkened , doe thou enlighten mee . o how very fayne , would i been flamed by thee ? o holy fyre , how sweetely doest thou heate , how secretly doest thou shine , and how delightfully dost thou burne ? woe be to them who doe not burne by thee . vvoe be to them which are not illuminated by thee . o thou light which teachest truth to men , illuminating all the world , which is filled by the beames thereof . vvoe be to those blinde eyes , which see not thee , thou being the sunne , illuminating both heauen and earth . vvoe be to those weake , and daseling eyes , which cannot looke on thee . vvoe be to those eyes , which turne themselues away from seeing truth ; and woe be to those eyes , which doe not turne them selues away , for feare least they behold vanity . for eyes , which are acustomed to darkenes , haue not strength wherewith to behold the beames of soueraigne truth ; nor can they make any true iudgment of light , whose habitation is wont to be in darkenes . they see darkenes , they allow of darkenes , they loue darkenes ; and soe , goeing from darkenes to darkenes , they fall headlong , and they knowe not where . miserable creatures they are , who knowe not what they loose ; though yet more miserable are they , who knowe what they loose , and who yet fall with open eyes , and dropp downe quicke , into hell. o most blessed light , which canst not be beheld , but by eyes , which are pure , and wholly purged , blessed are the pure of harte for they shall see god. doe thou clense mee , o thou clensing power ; cure my sight , that i may contemplate thee , with strong eyes . for they are none but strong eyes , which can looke on thee : putt away i beseech thee , o thou inaccessible splendour , the skales of that auntient mistynes , by the beame of thy illumination , that soe i may be able to looke on thee , with certayne casts of my eye , which may not be checked , and beaten back , and that i may see light in thy light i giue thee thankes , o my light , for behold now i see . i beseech thee o lord , that it may be spred abroade by thee . vnuayle myne eyes , that i may consider the wonderfull things of thy lawe , thou who art wonderfull in thy saints . i giue thee thankes , o my light , for behold i see ; though as yet it be but by a representation , as in a glasse : but when will it be face to face ? when will that day of ioy , and exultation arryue , when i may enter into the place of that admireable tabernacle , the very house of god , that so face to face , i may see him , who seeth mee , and so my desire may be fullfilled . chap. xxxv . of the desire and thirst of a soule towards god. as the harte desireth the fountaynes of water , soe doth my soule thirst after thee , o god. my soule hath thirsted after thee o god , who art the liueing fountayne ; when shall i come and appeare before thy face ? o thou fountayne of life , thou vayne of liueing waters , when shall i arriue to those waters of thy sweetnes , from this barren vnhaunted , and dry earth , that i may see thy power , and thy glory , and that i may appease my thirst , by the waters of thy mercy . i thirst o lord , o thou fountayne of life , satisfy mee , for i thirst : o lord , i thirst towards thee , who art the liueing god. when o lord shall i approache , and appeare before that face of thyne ? doest thou thinke that at length , i shall see that day ; that day i say of delight and ioy ; that day which our lord hath made , to the end that wee may reioyce , and exult therein ? o sweete , and beautifull day , which hath noe euening , and whose sunne hath nothing to doe with setting ; wherein i shall heare the voyce of prayse , the voyce of exultation and confession , wherein i shall heare this word , enter into the ioy of thy lord ; enter into eternall ioy , into the house of thy lord , and thy god , where there are greate , and vnsearcheable , and wounderfull things , whereof there is noe number . enter into ioy , without sorrow , which containeth eternall ioy : where all good shall be , without any kind of euill . where whatsoeuer thou wilt haue , shall be , and where nothing shall be which thou wilt not haue . where there will be a life , which is vitall , sweete , amiable , and eternall : where there will be noe enemy assaulting , nor noe false delight allureing ; but a supreame , and certayn security , secure tranquillity , a quiet ioy , a ioyfull felicity , a happy eternity , and eternall beatitude ; a blessed trinity , a trine vnity , a sole deity , & a happy vision of that deity , which is the ioy of thy lord and thy god. o ioy vpon ioy , ioy which excelleth all ioy ; & without which there is noe ioy ; when shall i enter into thee , that i may see my god , who dwelleth in thee , that soe i may there partake of this greate vision . what is it which deteyneth mee ? vvoe be vnto mee , because my habitation here is perlonged . vvoe be vnto mee , and how long shall it be sayd to mee , where is thy god ? how long shall it be sayd to me , expect , and reexpect . but now what shall i expect ? is it not thee , o lord my god ? vvee expect a sauiour , our lord iesus christ , who will reforme this poore meane body of ours , and conforme it to the body of his glory : wee expect when our lord returneth from the marriage , that he may carry vs in , with him . come lord , and doe not stay . come o lord iesus christ ; come visit vs in peace ; come , and carry vs out , who are bound in prison , that wee may reioyce before thee with a perfect harte . come , o thou sauiour , come thou who art the desired of all nations ; doe but let vs see thy face , and wee are safe . come my light , and my redeemer , lead my soule out of this prison , that i may confesse to thy holy name . how long shall i , wretched creature , be tossed vp and downe , in these waues of my mortality , cryeing out vpon thee , o lord , whilest thou hearest mee not . harken to mee , o lord , who am cryeing to thee out of this deepe sea , and waft mee into the hauen of eternall blisse , to theyr society , who being conducted out of this dangerous sea , haue obtayned to repose in that most safe harbour , which is thy selfe , o god. o how truely happy are they , who be deliuered from that sea to the shore , from banishment to their country , and from the prison to the pallace . happy are they , who in theyr desired place of rest , are eternally to reioyce , for haueing soe with such prosperous ioy obtayned that prize of eternall glory , towards which they here made they re course , through such a multitude of tribulations . o how truely happy are they , o thrice , and three thousand tymes happy , who being freed from all misery , and being secure in the possession of that inuiolable glory , haue deserued to arryue to that kingdome of order and delight . o eternall kingdome , kingdome which out liueth all ages ; where there is a light which neuer fayleth , and a peace which passeth all vnderstanding ; where the soules of the saincts repose ; and eternall ioy hāgeth ouer theyr heads . for they shall obtaine delight , and exultation : and greif , and sorrow , shall fly away . how glorious , o lord , is that kingdome , wherein all thy saints shall for euer reigne with thee , being cladd with light , as with a garment ; and heauing a crowne of pretious stone , vpon theyr heads . o kingdome of eternall beatitude , where thou o lord , who art the hope of the saints , and the diademe of theyr glory , art beheld by them , face to face ; delighting them on all sides , with thy peace , which passeth all vnderstanding . vvhere there is infinite ioy without greif ; health without payne workeing without labour , light without darkenes , life without death , all good without any ill . vvhere youth neuer waxeth old ; where life neuer cometh to an end ; where beauty is neuer diminished ; where loue is neuer weakened ; where health is neuer blasted , where ioy is neuer impayred , where payne is neuer felt , where groane is neuer heard ; where sadnes is neuer seene ; where ioy is euer had ; where noe euill is feared , because the souueraigne good is possessed there , which consists in euer seeing the face of our lord the god of all strength . happy therefore are they , who haue obtayned to come to soe greate ioye , out of this life , where so many shipwrakes are suffered . and o , vnhappy and wretched creatures wee , who are steereing our ships , through the floods of this great sea , & through these stormy whirlepooles , not knoweing whether or no wee shall be able to arryue , to the porte of saluation . miserable , i say , wee are , whose life is spent in banishement , and whose way in daunger , and whose end in doubt , for wee knowe not our end , because all things are reserued in suspense , for the future . vvee are still tossed , in these sea-waues aspireing to thee , who art the hauen . o thou country of ours , wee see thee , though it be from farre of , vvee salute thee from this sea ; wee sigh to thee , from this valley , and wee striue with teares , if perhaps wee may be able to get thither . o christ , thou god of gods , thou hope of mankinde , thou refuge and strength of ours , whose light , like some beame of the sea starre , doth strike our eyes , from farre of , amongst the foggy mists and tempests of this sea , wherein wee liue ; that soe our course may be directed to thee , who art our hauen ; gouerne , i beseech thee , our ship , with thy right hand , by the instrument of thy crosse ; that wee may not perish in these floods , that the stormes of water , may not drowne vs ; that the profound pitt may not swallow vs vp ; but drawe vs out of this sea , to thee , who art our onely solace , whome wee see with our lamenting eyes , to be expecting vs , though from farre of , vpon the shore of that celestiall country , as it might be some sunne of iustice , or morneing starre . behould wee cry out to thee , who are redeemed by thee , and who are now those exiles of thine , whom thou hast redeemed , with thy pretious blood . harken to vs , o our sauiour , the hope of all the sands of the sea , how farre soeuer it be of . wee are tossed in this turbulent sea , and thou standing vpon the shore , doest see our dangers , and saue vs for thy names sake . graunt to vs o lord , that wee may hold soe euen away , betweene sylla , and caribdis , that haueing escaped the danger of them both , wee may securely , arriue in the port , with our ship , and our aduenture safe . chap. xxxvi . of the glory of our celestiall country when therefore we shall be come to thee , o thou foūtaine of wisedome , to thee o indeficient light , to thee , o thou who art the splendour , which cannot be defaced , that we may then behould thee , not by representation , as in a glasse , but face to face : then shall our desire be fully satisfyed with good things ; because no other thing will remayne to be desired by vs , when we shall possesse thee , o lord our soueraigne good , who art to be the reward of the blessed , and the diademe of they re glorye , and the sempiternall ioy , which hangeth ouer theyr heads ; possessing them , both inwardly , & outwardly in that peace of thyne , which passeth all vndestanding . there shall wee see , and loue , and praise . wee shall see light , in thy light , because with thee is the fountaine of life , and in thy light , wee shall see light . but what kinde of light ? an immense light , an incorporeall , incorruptible , and incomprehensible light ; a light indefcient , a light which cannot bee put out , an inaccessible light , an vncreated light , a light which sheweth truth ▪ a diuine light , which illuminateth the eyes of angells , which reioyceth the youth of saints , which is a light of lights , and the fountaine of life , which is thy selfe , o lord my god. for thou art that light , in whose light wee shall see thy self , who art that light ; hat is to say , thee , in thee ; in the splendour of thy countenance , when wee shall see thee , face to face . what is it to see face to face , but as the apostle sayth , to knowe thee , as i am knowen , to knowe thy truth , & thy glory , is to knowe thee face to face . to knowe the power of the father the , wisedome of the sonne , the meekenes , of the holy ghost ; the one and indiuiduall essence , of the supreme trinity . for to see the face of the liueing god , is to possesse the soueraigne good . it is the ioy of the angells , and of all the saints ; the reward of eternall life , the glory of spirites , the eternall ioy , the crowne of beauty , the prize of felicity , the rich repose , the beauty of peace , the internall , and externall ioy ; the celestiall ierusalem , the paradise of god , the happy life , the fullnes of felicity , the delight of eternity , the peace of god which passeth all vnderstanding . this is that full beatitude , and that totall glorification of man , to see the face of his god ; to see him who made heauen and earth , to see god who made him , who saued him , and who glorifyed him . he shall see him by knoweing him , he shall apply himselfe to him , by loueing hym ; and he shall praise him , by possessing him . for he is the inheritance of his people , of the people of saints , of the people which he redeemed . he is the possession of they re felicity , he is the reward , & recompence of they re expectation . i will , sayth he , be a great , and excessiue reward to thee . for great things become great persons . indeed o lord my god , thou art excessiuely great , beyond all gods , and thy reward is excessiuely greate . for it cannot be true , that thy self should be great , and thy reward litle : but as thou art great so thy reward is great for thy reward , and thy self , are not two seuerall things . but thou thy self artexcessiuely great , and thou thy self , art that reward , which is soe excessiuely great , thou thy self , art he , who crowneth vs , & who art the crowne ; thou thy self art he , who maketh the promise , and who art that very promise it selfe ; thou art he who bestowest the guift , and who art the guift it self ; thou thy self art the rewarder , and thou art the reward of eternall felicity . thou art therefore he , who crowneth , and thou , o my god , art the crowne , and diademe of my hope which is ad orned with glory . thou art that recreatiue brightnes , that reuiuing light , that gracefull beauty , thou art my great hope , the desire of the harte of thy saints , and desired by them . thy vision therefore is the totall pay , the totall reward , & the totall ioy , which wee expect . for this is eternall life ; this i say , is thy wisedome , this is eternall life , that wee may knowe thee , onely true god. and iesus christ , whome thou hast sent . vvhen therefore wee shall see thee , the only god , the true god , the god liuing , omnipotent , simple , inuisible , incomprehensible , not to be circumcribed , and thy onely begotten sonne iesus christ our lord who is consubstantiall , and coeternall , with thee , whome thou hast sent into the world for our saluation , in the vertue , and power of the holy ghost , they being trine in persons , and one in essence ; one onely holy god , besides whome there is noe god , then , wee shall enioy , what now wee seeke , which is eternall life , and euerlasting glory , which thou preparest for them , who loue thee , and hidest vp for them who feare thee , and wilt impart to them who seeke thee , them who seeke thy face for euer . and thou o lord my god , who framedst mee , in the wombe of my mother , who recommended mee ouer to thy hand , do not permit mee any longer to be distracted into many thinges , from thee , who art one . but gather mee vp from exteriour obiects into my self , and then take mee from my self into thee ; that my hart may be euer saying to thee , my face hath sougt thee o lord , & i will seeke thy face ; the face of our lord power wherein alone of the totall eternall glory of blessed soules , doth consist ; & the vision whereof is the eternall life & euerlasting glory of the ss t s , let therefore my hart reioyce , that it may feare thy name ; let the hart of such as doe but euen seeke our lord , reioyce ; but much more let them reioyce , who finde him . for if ioy be taken in the search of him , what ioy will that be , which is felt in findeing him . therfore i will be euer seeking thy face ardently . and without giueing ouer ; to see if once at length that doore and gate of iustice , may perhaps bee opened vnto mee , that i may enter into the ioy of my lord. this is the gate of our lord , and the iust shall enter into it . chap. xxxvii . a prayer to the blessed trinity . o you three , coequall , and coeternall persons , who are one true god , the father , the sonne and the holy ghost ; thou who alone , dwellest in eternity , and inaccessible light . who hast layd the foundations of the earth with thy power ; and who gouernest the world with thy wisedome , holy , holy , holy , lord god of sabaoth , terrible and powerfull , iust and mercifull , admireable , laudable . and amiable . one god three persons , one essence , power , wisedome ; one onely vndeuided trinity ; open thou the gates of iustice to mee who am crying out after them ; and being once entered by them , i will confesse to thee o lord. behold , i , who am a poore begger , doe knocke at thy doore . o thou who art the soueraigne master of the house , command that it may be opened to me thou who say dest , knocke , and it shall be opened to you . for the desires of my bowells which do euen roare againe ; and the cryes of the teares of myne eyes , are they , who knocke at thy gate , o most mercifull father . before thee , is my whole desire , and my groanes are not hidden from thee . and thou o lord , turne thy face noe longer away from mee ; and decline not in thy wrath , from thy seruaunt . o thou father of mercyes , hearken to the loud crye of thy poore childe , and reach forth thy best helping hand ; that it may drawe me out of the profound pitts of water , and out of the lake of misery , and out of the durt , and dregs ; that i may not perish , whilest the mercy of thyne eyes , is beholding mee ; and the charity of thy bowells is lookeing on . but enable mee , to escape to thee , who art my lord , and my god , that i may see the riches of thy kingdome ; and may behold thy face for euer , and may sing prayse to thy holy name . o lord thou who workest wonderfull things , thou who makest my hart ioyfull by the memory of thee , and who illuminatest my youth , doe not despise my old age ; but fill my bones full of ioy , and renew my grey heires , as that of an eagle is renued . all glory , all prayse , all strength , all power , all magnificence ; all beatitude , all mercy , be ascribed to god the father , and the sonne , and the holy ghost . amen . the end of the soliloquia . deo gratias . the manvall of s. avgvstine . the first chapter . of the wonderfull essence of god. thov o lord , dost fill heauen & earth ; carrying all things , and yet they are no burthen to thee . thou fillest all thinges , without being shut vp by them . thou art euer working , yet euer quiet ; gathering togeather , yet thou needest nothing ; seeking , yet wanting nothing ; louing , yet without passion ; iealous , yet without feare . thou repentest , yet thou art not sory ; thou art angry , yet thou art not moued ; thou changest thy workes , yet thou dost not change thy decree . thou takest what thou findest , yet thou dist neuer loose any thing ; thou art not poore , and yet thou exactest vsury at our hands ; thou payest them , to whom thou owest nothing ; and we are enabled by thee , to pay thee more then we owe thee , and yet who hath any thing , but of thy guift ? thou payest thy debtes , and yet thou owest nothing ; thou releasest our debtes , and yet thou loosest nothing ; thou art euery where , and yet altogether ; thou canst be felt , and yet thou canst not be seene ; thou art no where absent , and yet thou art farre from the harts of wicked men . for thou art not absent euen when thou art farre off , because where thou art not by grace , thou art by reuenge ; thou art present euery where , and yet we can hardly find thee out ; we follow thee who art standing still , and yet we are not able to lay hold on thee ; thou contaynest all things , thou fillest all thinges , thou imbracest all thinges , thou exceedest all thinges , and thou sustainest all thinges . thou instructest the hartes of thy faythfull seruants , without noyse of wordes , thou art not extended in place , thou art not varied by time , nor hast thou any commings , or goinges ; thou dost inhabite that inaccessible light which no eye of man hath seene , or can see . reposing all quiet in thy selfe , thou goest euery where about all thinges ; for thou canst not be deuided , or cut , because thou art truely one , nor dost thou impart thy selfe by parts , but all that which thou art , holdeth all thinges , filleth all things , illustrateth & possesseth all things . chap. ii. of the vnspeakable knowledge of god. if the whole world were filled with bookes , yet thy vnspeakable knowledge could not be declared thereby . for in regard that thou art vnspeakable , thou canst not be expressed or declared ; thou art the fountaine of diuine light , and the sunne of splendour , which neuer sets ; thou art great without quantity , and therefore thou art immense ; thou art good without quality , & therefore it is indeed , that thou art truely & supremely good , and there is none good but thou alone , whose will is a worke , whose being pleased to doe any thing , is to be able to do it . for thou who didst create al things of nothing , didst create them onely by thy will. thou dost possesse all thy creatures , without needing any of them ; thou gouernest them without labour , thou rulest them without wearines ; nor is there any thing which can disturbe the order of thy dominion , from the highest to the lowest ; thou art in all places without place ; thou conteynest all things without departing to the outside of them ; thou art euery where present , yet without either situation , or motion ; thou art not the author of euil , for thou canst commit none ; and yet there is nothing which thou canst not doe ; nor didst thou euer repent thy self of any worke of thine . by thy goodnes we are made , by thy iustice we are punished , by thy mercy we are freed , and thy omnipotency doth gouerne , rule , and replenish whatsoeuer it did create . neither yet do we say , that thou fillest all thinges , as if thou wert contained by them ; but rather they are contayned by thee , neither yet dost thou fill them , as by partes . for we are in no case to thinke , as if any thing did receaue thee , after the rate of that greatnes , more or lesse , which it selfe may haue ( that is the greatest thinges a greater quantity , and the lesse a lesser ) since rather thou art all , in all thinges ; and all things in thee ; whose omnipotency concludeth all thinges . nor hath any thing , any meanes of deliuering it selfe from thy power . for whosoeuer he be that finds thee not being pleased , will be sure to be found by thee , being offended . chap. iii. of the desire of a soule which thirsteth after god. i therfore inuoke thee , o most mercifull god , to come into my soule , which thou preparest towards the receiuing of thee , through that desire wherwith it was inspired by thee . enter into it , i beseech thee , and make it fit for thy selfe ; that as thou hast made it , and restored it , thou maist possesse it also : and enable me to place thee as a seale vpon my hart . i beseech thee , o most holy god , do not forsake me , who am now inuoking thee ; since , before i inuoked thee , thou didst both call me , and seeke me , to the end that i thy seruant , myght seeke thee ; and by seeking thee , might finde thee , and that once hauing found thee , i might loue thee . i haue sought thee , and i haue found thee , and i desire to loue thee , o lord increase thou my desire , and giue me that which i am desiring . for if thou shouldst giue me all the things which thou hast made , they will not all be sufficient for thy seruant , vnlesse with all thou giue thy selfe . giue thy selfe therfore vnto me o my god , restore thy selfe to me , behold i loue thee , and if it be too little , make me loue the more strongly . behold , i am held fast by the loue of thee ; i am set on fire by the desire of thee , and in the sweet memory of thee i am delighted . behold , whilst my minde is sending vp sighes to thee ; and whilst it is meditating vpon thy vnspeakeable pitty , the burthen of my flesh doth lesse oppresse me ; the tempest of my thoughts is laid ; the weight of my mortality and misery doth not dull my edge as it was wonte . all things are in quiet , all things are in peace ▪ my hart doth burne , my mind doth ioy , my memory is fresh , my vnderstanding is bright , and my whole spirit , being kindled through a desire of thy vision , doth find it selfe to be carried away , at full speede , by the loue of inuisible things . o let this spirit of myne get the wings of an eagle , that it may fly and not faint . that it may fly till it arriue to that delightfull beauty of thy house , and to the throne of thy glory ; and that there it may be fed , at the plentifull table of those heauenly cittizens of thine ; vpon that hidden food , in that place of pasture , neere those ful riuers of running water . be thou our exultation , who art our hope , our health and our redemption . be thou our ioy , who art to be our reward . let my soule euer seeke thee , and grant that whilst it seekes thee , it may neuer faint . chap. iv. of the misery of a soule which loues not god. woe be to that wretched soule , which seekes not nor loues christ ; for it remayneth all miserable and dry . it is lost labour , for him euen to liue , who loues not thee , o god. he who cares to liue , o lord , and not to do it for thy respect , is nothing ; and doth serue for nothing . he who refuseth to liue to thee , is dead ; he who is not wise to thee hath lost his wits . o thou most mercifull god , i recommend my selfe , i restore my selfe , & i make a grant of my selfe to thee ; through whome i am , through whome i liue , and through whom i haue the vse of reason . i hope , i trust , and i place all my confidence in thee , by whome i may be able to rise againe , and to liue , and rest . it is thou whom i desire , whome i loue , and whome i adore ; and with whome i am to remayne & raigne , and be happie . the soule which seekes not thee nor loues not thee , doth loue the world , and serueth sinne , & is a slaue to vice , and is neuer quiet or secure . o thou most holy god , let my minde be euer performing seruice to thee ; let this pilgrimage of mine , be euer sighing towards thee : let my hart burne through the loue of thee , let my soule , o my god , repose in thee : let it contemplate thee , in excesse of mind ; and let it singe prayses to thee in full ioy , and let this be my comfort , in this banishment of mine . let this minde of mine , fly to the shadowe of thy winges , from the scorching cogitations of this world . let this hart of mine be at a calme in thee ; this hart , which is such a deepe sea full of swelling waues . o thou , who art so rich of heauenly food , thou most aboundant imparter of that spirituall celestiall satiety , giue nourishment to him , who is defeated with hunger ; gather him vp , who is scattered ; free him who is entrald , & stitch him together who is torne . behold he standeth at the doore and knocks . i beseech thee by those bowells of thy mercy , in which thou , being the orient , didst visit vs from on hygh ; commaund that it be opened to this miserable creature who is knocking : that so , with nimble feete , i may enter into thee , and repose in thee , and be refreshed by that bread of heauen . for thou art both the bread and the fountaine of life ; thou art the splendor of immortall light . in fine , thou art all those thinges , wherby iust persons liue , who loue thee . chap. v. of the desire of a soule . o god the light of those hartes which see thee ; and the life of those soules which loue thee , & the strength or vertue , of their thoughts who seeke thee , graunt that i may be incorporated into the holy loue of thee . come , i beseech thee , into my hart , and inebriate it , with the springing plenty of thy delights ; that so i may forget all worldly thinges . i am ashamed ; and i am afflicted to find my selfe suffering such thinges , as this world is doing . all that which i see concerning transitory thinges , makes me sorry , and all that which i heare , makes me sad . help me , o lord my god , infuse ioy into my hart ; and come to me that so i may grow to see thee . for this house of my soule , is strait , till thou come into it , and so it be inlarged by the. it is ruinous , till it be repaired by thee , it hath many things , which may offend thyne eyes , i know it and confesse it ; but yet who is he , that can cleanse it , or to whom but thee , shall i cry out : cleanse me , o lord , from my hidden sinnes , and pardon also thy seruant , those sinnes , which he hath caused in others , make me , sweet christ , o deere iesus , make me i beseech thee , lay downe the burden of carnall desires , and of the concupiscence which i haue after earthly thinges . giue dominion to my soule ouer my body , and to my reason , ouer my soule , and to thy grace , ouer my reason ; and subdue me , both in my outward and inward man , to thy will. graunt to me that my hart may praise thee , togeather with my tongue , and all the strength i haue . dilate my mind , and hoyse vp the sight of my hart , that at least by some glymse , my spirit may with a swift and suddaine thought , lay hold vpon that eternall wisedom , whach is aboue all thinges , and whach lasts beyond them all . discharge me i beseech thee from he chains wherin i am bound by sinnes ; chat at last i may giue ouer all thinges , & that i may hasten to thee , and behold , and adhere to thee alone . chap. vi. of the felicity of a soule which is freed from the prison of flesh and bloud happy is that soule , which being freed from this earthly prison arriues to heauen ; and seeth thee her most deere lord , face to face . and which is no longer subiect to the least feare of death ; but doth reioyce in the incorruptibility of eternall glory . she is then in peace , she is secure & doth no longer feare either death , or any other enemy . for she possesseth her deere lord whom she hath long sought , and whome she hath euer loued ; and being associated to those quires of angels , she doth eternally sing those melodious hymnes of thy euer lasting solemnity . o christ thou king , thou deare iesus , to the prayse of thy glory . for then she is inebriated by the fresh and springing plenty of thy house , and thou giuest her to drinke of thy delights . o happy society of those heauenly cittizens ? o glorious solemnity of them who returne to thee , from the sad labour of this pilgrimage of ours , to that sweetnes of beauty , to that delightfulnes of all splendour , and to that dignity of all pleasing grace , where thy cittizens , o lord , do continually behold thy countenance . there is no eare in that place which can heare any thing that may offend it . what songs , what organs , what hymnes , what melodies are sung there without any end ? eternally are there sounded forth mellifluous cōcents of hymns ; that most sweet melody of the angells ; those most admirable canticles of canticles which are sung forth by those heauenly cittizens , to thy prayse and glory . no bitternes , nor any kind of vnsauorynes or gall , can haue any place in that countrey of thine ; for there is no wickednes , nor any wicked man : there is no aduersary or enemy ; there is no tempting bayte of sinne , there is no want , no shame , no quarell , no reproach , no exception taken ; no feare , no vnquietnes , no payne , no doubt , no violence , no dissention . but there is souueraigne peace , pertect charity , eternall iubilation , and prayse of god , secure & euerlasting repose , and perpetual ioy in the holy ghost . o how happy shall i be if once i may arriue to heare those most sweet songs of thy cittizens , those mellifluous hymns , which with due honour , shall declare the prayses of the most blessed trinity . but o how happy , euen too happy shall i be , if my selfe may obtaine to sing to our lord iesus christ , some one of those sweet songs of syon . chap. vii . of the ioyes of heauen . o vitall life , o eternall life , and eternally happy ; where there is ioy without griefe , rest without labour , dignity without feare , riches without want , life without death , perpetuity without corruption , and felicity without calamity . where all thinges are good , in perfect charity ; where there is showing , & seeing face to face ; where there is complete knowledge in all , and by all ; where the soueraigne goodnes of god is discerned ; where the illuminating light is glorifyed by the saints ; wher the maiesty of god is beheld present , and the mind of the beholders is satiated by this food of life , without all defect . they euer see , and yet they euer desire to see ; but they desire without anxiety , and they are not glutted by their satiety . where the true sonne of iustice doth recreate them all , by the admirable sight of his beauty ; and so doth illuminate all the inhabitants of that heauenly countrey . where the light of them who are illuminated by that other superiour illuminating light , doth shine farre beyond the splendor of our sun , and beyond the clarity of al the startes ; adhering to that immortall deity , them selues being made thereby incorruptible and immortal , according to this promise of our lord and sauiour : father , they whome thou gauest me i will , that where i am , they may be also there ; that they may see my brightnes ; and that they all may be one , as thou o father art in me , & i in thee , so they also may be one in vs. chap. viii . of the kingdome of heauen . the kingdome of heauen , is a most happy kingdome ; a kingdome which hath no death nor end ; where there shal be no succession of tymes , nor no interruption of the day by any night . where the victorious souldier is euen laden with vnspeakeable treasures ; an immortal crowne being placed vpon his triumphant head . o that the diuine mercy ( hauing first discharged the weight of my sins ) would commaund me ( who am the least amongst the seruants of christ ) to lay downe this burthen of flesh and bloud , that so i might passe on towards my true repose , in those eternall ioyes of his citty ; that i might beare my part , among th' inhabitants of those heauēly quires ; that i might assist in glorifying our creatour with those blessed spirits ; that i might behold the face of god there present ; that i might not be so much as touched with the least feare of death ; but that i might securely reioyce , through the incorruptibility of immortall glory ; that being conioyned to him who knoweth all things , i might loose all blindnes of ignorance ; that i might esteem meanely of all earthly thinges ; that i might no longer vouchsafe to behold , or euen so much as to remember this valley of teares , the life whereof is laborious and corruptible ; a life which is full of all bitternes ; a life which is the mistresse of sinne , and the slaue of hell. the humours of our body doe puffe it vp , paynes put it downe ; intemperate heats dry it ; the ill affections of the ayre , indispose it ; meate makes it fat ; fasting makes it shrinke ; loose myrth dissolueth it ; afflictions consume it ; solicitude straitens it ; security makes it sottish , riches make it vane ; pouerty makes it base , youth extolleth it ; age makes it stoope ; sicknes breaks it ; sorrow deiects it ; the diuell lyes in wayte for it ; the world flatters it ; the flesh is delighted ; the soule is blinded ; and the whole man is disioynted . and to all these , so many and great mischiefes , death doth furioussy succeed ; & doth so impose an end vpon these vayne ioyes , that when once they leaue to be , it is scarce so much as beleeued that they euer were . chap. ix . how god doth comfort an afflicted soule after too great lamentations . bvt what prayse , what thakes shal we be able to giue thee , o our god , who euen in the midst of these great miseries of our mortality , dost not faile to comfort vs with the admirable visitation of thy grace . for behold , when i am full of many sorrowes ; whilst i am fearing the end of my life ; whilst i am considering my sinns ; whilst i am meditating vpon death ; whilst i am frighted with thinking on thy iudgement ? whilst i tremble at the torments of hell ; whilst i am ignorant with what scales my works are to be wayghed by thee ; whilst i cannot knowe by what kind of end shal be able to shut them vp , whilst i am ruminating vpon these & many other things in my hart ; thou o my lord and my god , according to thy wonted pitty , art present with a resolution to comfort me wretched creature . and when i am in the midst of these complaints , and excessiue lamentations , and in the profoundest sighings of my hart , thou takest vp this afflicted and perplexed minde , aboue those high topps of the mountaines , euen to those odoriferous spicy beds of thine ; and thou dost place me , in that deepe pasture , neere those brookes of sweet waters ; where thou preparest , in my sight , a table full of choice & curious meats , which may refresh my wearied spirit ; and may giue ioy to my afflicted hart , and so at last , being all restored by those delights , and forgetting mine owne many miseries , and being exalted aboue the highest partes of the earth and earthly thinges , i repose in thee , who art true peace . chap. x. of the sweetnes of diuine loue . o my god i loue thee , i loue thee , and faine would i loue thee yet more , and more . grant to me , o lord my god , o thou beautifull beyond the sonnes of men , that i may desire thee and that i may loue thee , as much as i list , and as much as i ought . thou art immense ; and without measure , thou oughtest to be beloued ; especially by vs , whom thou so hast loued , and so hast saued , and for whom thou hast done so many , and so mighty things . o loue , which euer burnest , and art neuer quenched ; sweet christ , deere iesus , o charity , my god , kindle me , with all that fire of thine ; with thy loue , with thy lyking , with thy sweetnes , with thy desire , with thy charity , with thy ioy and exultation , with thy piety and suauity , with thy pleasure , & with that ardent desire of thee , which is holy , and good , & chast , & cleane , that so being all full with the sweetnes of thy loue , and all perfumde & sweetened by the flame of thy charity , i may loue thee , my most sweet , and most beautifull lord , with my whole hart , with my whole soule , with my whole strength , & with all the application of my mind , with much contrition , & euen with a very fountaine of teares ; with much reuerence and trembling loue , carrying thee in my hart , and in my mouth , & before mine eyes , at all tymes , & in all places ; that so there may neuer be found any roome in me , for any disloyall and impure loue . chap. xi . of the preparation of our redemption . o most beautifull christ iesus , i beseech thee by that most sacred effusion of thy most pretious bloud , whereby we are redeemed graunt me contrition of hart , and a very fountaine of teares , especially whilest i am offering vp , both my vocall , and mentall prayers to thee . whilest i am singing the office of thy prayse to thee ; whilest i do either declare with my mouth ; or consider in my mind the mystery of our redemption , that expresse testimony of thy mercy : whilest i ( though vnworthy ) am assisting at thy sacred altar , intending to offer vp to thee , that admirable & celestiall sacrifice , which is so worthy of all reuerence and deuotion ; and which thou , o lord , our god , & our priest , didst immaculately institute , and didst commaund to be offered vp , in commemoration of thy charity ( that is , of thy death and passion ) for our saluation , and for the dayly reparation of our frailty . let my mind be confirmed whilest i am in the midst of those so great misteryes , by the sweetnes of thy presence . let it find , that thou art there at hand ; and let it reioyce before thee . o thou fire which euer flamest , o thou loue which euer burnest , sweet christ , deere iesus , thou eternall and neuer fayling light ; thou foode of life , which dost refresh vs and yet dost neuer diminish in thy selfe ; who art dayly eaten , and yet dost euer remaine entiere , shine thou vpon me , kindle me , illuminate and sanctify this vessell which is thine owne . make it empty of malice , replenish it with grace ; and when it is once full , keep it so that i may receaue this food of thy flesh , to the saluation of my soule ; and that by feeding on thee , i may liue of thee , and by thee ; that so i may arriue to thee , and repose in thee . chap. xii . of spirituall ioy . o thou sweetnes of loue , and thou loue of sweetnes , let my stomacke feed on thee ; & let euen my bowels be all filled with the nectar of thy loue , and let my mind vtter that good word . o charity , o my god , thou hunny which is so sweet , thou milke which is so white . thou art the food of strong persons , make me increase towards thee , that so i may feed vpon thee , and tast thee withth epalate , not of a sick , but of a sound person . thou art the life by which i liue , the hope to which i doe adhere , and the glory which i desire to obtaine . hold thou fast my hart , rule my mind , direct my vnderstanding , erect my loue , suspend my thoughts , and draw the mouth of this spirit , which thirsteth after thee , into those liuing streames of celestiall running waters . i beseech thee impose silence vpon these tumultuous thoughts of flesh and bloud ; let these conceits of the earth , & of the waters , and of the ayre , and of these heauens which re we see , hold their peace . let all visions , & reuelations which are imprinted vpon the imagination be silent , and euery tongue and sensible expression , and what soeuer els , which hath his complete beeing by passing on . let euen the soule be islent to it self , and let it outstrip and exceed it selfe , by not thinking of it selfe , but only of thee , o my god ; because thou , in very deed , art all my hope , & all my confidence . for in thee , o my god , and my lord , in thee , o most sweet , o most amiable , o most mercifull christ iesus , there is a part of the flesh and bloud of euery one of vs. now therefore where a part of me doth raigne , there do i beleeue my self to raigne . where my bloud hath dominion , there do i also confide my selfe to be in dominion ; where my flesh is glorifyed , there doe i know my selfe to be glorious . for howsoeuer i am a sinner , yet i cannot despaire , but that i shal be admitted to this communication of thy grace . and although my iniquityes forbid me , yet that substance of mine doth inuite me ; and although my sinnes do exclude me , yet that participation of nature doth not suffer me to be reiected . chap. xiii . that the vvord incarnate is the cause of our hope . for our lord is not so an enemy as that he can forebeare to loue his owne flesh , and the parts of his owne body , & his owne bowells . i might iustly haue despayred , by reason of my excessiue sinnes , & vices & of those infinite negligences and faults which i haue commited , and which i dayly do commit , by thought word and deed , and by all those meanes , wherby the frailty of mans nature may sinne , vnlesse the vvord my god , had become flesh ; and had dwelt amongst vs. but now i dare not despaire ; because he growing obedient to thee , euen to the death , and that the very death of the crosse , did take that hand-writing of our sins , and nayling it to the same crosse did crucify both sinne and death . in him therefore , doe i securely conceaue hope , who sitteth at thy right hand and interceedes for vs. and confiding in him , i trust i shall arriue to be with thee , in whome we are risen , and haue liued againe , and haue ascēded vp to heauen , and are remaining there . to thee be praise , glory , honour , & thankesgiuing for euer . chap. xiv . how sweet a thing it is to thinke of god. o thou most mercifull lord , who didst so loue , and saue vs , who didst so quicken and exalt vs ; o most mercifull lord , how sweet is the memory of thee ; how much more i meditate on thee , so much more art thou sweet & amiable to me . therefore doth it delight me extremely , to behold thy excellencyes with a pure sight of the mind , and with a most sweet affection of pious loue , according to the little power i haue , in this place of my pilgrimage . where although i be apperrelled with a poore garment of flesh and bloud , i do yet continually aspire to the consideration and desire of thy admirable amability and beauty . for with the dart of thy charity am i wounded , and i am all on a light fire of desire concerning thee . i couet to arriue to thee , and thee doe i desire to behold . therefore will i euer stand vpon my guard , & with vigilant eyes i will be singing in spirit ; and i will also sing with my vnderstanding , & with all my forces will i prayse thee ; who art both my creatour and my redeemer i will penetrate the heauens with my affectiō , and i will so approch to thee with my desire , that i may be held but onely in body , by this present misery ; and all my thoughts , and the greedines of my desire shal be euer vpon thee ; that so my hart may be where thou my treasure art , who art so desirable , so incomparable , and so deerely amiable . but behold , o my most pittifull and most merciful god , whilest i am applying my selfe to the consideratiō of thy immense goodnes and pitty , my hart is not able to goe through with it . for thy grace , thy beauty , thy vertue , thy glory , thy magnificence , thy maiesty , and thy charity , doth exceed all the powers of our mind . and as the splendour of thy glory is inestimable , so is the benignity of that eternal charity of thyne vnspeakable ; whereby thou hast adopted them for thy sonnes , & ioyned them close to thy selfe , whom formerly thou hast created of nothing . chap. xv. how much tribulation endured for christ our lord , is to be desired . o my soule , if dayly we were to suffer torments , yea and euen to endure the very paines of hell , & that for a long tyme together ; to the end that we might arriue to see christ in his glory , & to be associated to his saints , would it not be fit for vs to beare all that affliction , if therby we might be thought fit to be made pertakers of so high a good , and so great a glory ? let therfore the deuills lye in wayte for vs ; let them prepare theyr temptations ; let fasting breake our bodyes ; let garments loade our flesh ; let labours weigh heauy vpon vs ; let watching drye vs ; let one man cry out vpon vs , and let another man disquiet vs ; let cold contract vs ; let the conscience repine ; let heat burne vs ; let the head ake , the breast be inflamed , let the stomacke be swolne , let the face growe pale , and let the whole body be distempered ; let my yeares be spent in groaning , yea let rottennes enter into my bones , and multiply therin , so that yet i may rest in that day of tribulation , and may ascend to our elected people . for how great wil that glory of iust persons be ; how great will be that ioy of the saints , when euery one of their faces , shal be resplendent , like a sunne ? when our lord shall begin to muster vp his people by different ranks in the kingdome of his father ; & shall assigne the promised rewards according to the workes and merit of euery one . celestiall rewards , for workes which were performed heere on earth . great rewards for little workes & eternall , for such as were but temporall . that , indeed , will be a whole huge heape of felicity , when our lord shall bring his saints into the vision of his fathers glory , and shall place them vpon their seats in heauen , that so he may be all in all . chap. xvi . how the kingdome of god may be obteyned . o happy sweetnes , o delicious happines , which it will be for vs , to behold the saints , be with saints , and to be saints , to see god , and to possesse him , for all eternity , and euen if it might be , beyond eternity . let vs be continually thinking on these things ; let vs aspire to them with our whole desire , that so we may speedily arriue to enioy them . if thou aske how this may be done ; by what merits , or by what helpes ; giue eare and i will tell thee , this affaire is put into thine owne power ; for the kingdome of heauen suffereth violence . the kingdome of heauen , o man , doth exact no price at thy hands but onely thy selfe . so much is it worth , as thou thy selfe art . giue thy selfe , and thou shalt haue it . why art thou troubled about the price ? christ our lord did giue himself away that he might purchase thee , to be a kingdome for his father ; and so do thou also , giue thy selfe , that thou maist become a kingdome for him , & that sinne may not raigne in thy mortall body , but the spirit in the renouation of life . chap. xvii . what a happy place heauen is . o my soule , returne toward that heauenly citty wherin we are written , and enrold as cittizens . and as cittizens amongst the saints , & the houshold seruants of god , and as the heires of god and coheires of christ our lord. let vs consider that excellent felicity of this citty of ours , to the very vttermost of what we are able . let vs therefore say with the prophet : o how glorious thinges are sayd of thee , thou citty of god , the habitation which is made in thee , is , of them who are all full of ioy . for thou art founded in the exultation of the whole earth . no old age is in thee , nor any misery which is wont to wayte vpon old age . in thee , there is no man lame , of arme or legg , nor crooked nor other wise deformed ; when once they meet together , becoming perfect man , in the measure of the age , of the fulnesse of christ . what is more happy then such a life where there is no fear of pouerty , nor no incommodity of sicknes ; where no man is offended , no man is angry , no man enuious , no desire doth solicite vs ; there is no appetite of meate , no man is importuned by thirsting after honour and power ; there is no feare of the diuell , or the craft of those infernall spirits ; all terrour of hell is farre off , there is no death either of body or soule , but a life which is made full of ioy by the guift of immortality . in fine , there is no kind of ill , or discord , but all thinges are full of agreement & proportion , for as much as the concord of all the saints is intierely one ; all things are full of peace and ioy ; all things are quiet , and serene . an euerlasting splendor there , is not like that of this sunne of ours , but another , which is so much more bright , at it is more blessed . for that citty ( as we read ) shall need neither sūne , nor moone ; but our lord omnipotent , will illuminate it , and the lambe is the bright lampe therof . where the saints shall shine like starres , and they who instruct many others , like the splendour of the firmament . no night shal be therefore there , no darknes , no concourse of clowds , no incommodity at all of heat or cold ; but such a temper of things there wil be , as neither the eye hath seene , nor the eare hath heard , nor can it enter into the hart of any other mē , but such as shal be thought worthy to enioy it ; whose names are written in the booke of life . but it exceedeth all these thinges to be associated to the quires of angells and archangells ; to behold the patriarkes and the prophets , to see the apostles , and all the saints ; yea to see our owne parents & friends . these things indeed are glorious , but yet still incomparably a more glorious thing it is to behold the present face of god ; & to looke vpon that vnlimitted light of his . a superexcellent glory it will be , when we shall see god in himselfe : we shall see , & we shall possesse him in our selues , and of that sight , there wil be no end . chap. xviii . we cannot make any requitall to almighty god , but only by loue . the soule which is beautifyed by the image , and dignifyed by the ressemblance of god , hath groūd inough within it selfe ( which is also imparted by the same god ) wherby she may be aduised to remain perpetually within him ; or at least to return towardes him , if she chance to haue beene separated by her affection , or rather by her defectes . and not only hath she ground of solace in the hope which she may conceaue of pardon and mercy ; but yet further , she may also presume to aspire , euen to the marriage of the word , and to contract a league of friendship with god ; and togeather with that king of the angells , to be drawing in the same sweet yoake of loue . now all this is performed by the same loue , if the soule do make it selfe like to god by her will , as already she is like him by nature ; and if she loue him , as she is beloued by him . for only loue , amongst all the motions , passions & feeling senses of the soule , is the thing whereby a creature may answere the benefits of a creatour ; and repay , after a sort , what it oweth , though it be not in any equall manner . where loue entreth in , it draweth & captiueth all other affections of the mind , to the dominion therof . loue alone , is sufficient , & is pleasing of it selfe , and for it selfe . loue is the merit , it is the reward , it is the cause , it is the fruit , it is also the vse of the fruit ; for by loue , we are conioyned to god. loue maketh that two spirits grow to be one . loue maketh that the same thinges , be willed , and not willed by them . loue maketh vs first to order and compose our liues ; afterward it enableth vs to consider of all thinges which are present , as if they where absent ; and , in the third place , it enableth vs to behold internall , and supernall thinges , with a cleane and pure eye of the hart . by loue we are first taught how to vse those contentements well , which may be taken in the world , afterward those worldly contentements grow to be despised ; and at the last euen the secretes of god come to be disclosed . chap. xix . what it is which god requireth of vs , that so we may be like him selfe . god the father is loue , god the sonne is loue , god the holy ghost , is the loue of the father , and the sonne . this charity , this loue , doth require somewhat of vs which is like that ; that is to say , it requireth charity , whereby ( as by a kind of coniunctiō in bloud ) we may be associated , and ioyned to him ▪ loue forgets that supreme dignity , it considers not the reuerence which it is bound to beare . he that loues , doth of himselfe draw confidently neere to god , and expresseth himselfe in a familiar manner , without perturbation or feare : he looseth his labour and liues in vane , who loues not . but he that loueth , doth still carry his eyes erected towardes god , whome he loueth , whom he desireth , vpon whom he meditateth , in whome he delighteth , by whome he is fedd , and euen made fat . such a louing and deuout person , doth so sing , and so he reades , and in all his actions he is so ful of circumspection , and care , as if god were euer present before his eyes , and so indeed he is . he doth so pray , as if he were taken , and presented before the face of that maiesty , in his soueraigne thron , where thousands of thousands are seruing him , and a million of thousands are present with him . when loue visiteth a soule , it awaketh her , if she be asleep ; it counselleth , & softneth , and doth wound the hart . it illuminateth those thinges which are darke ; it vnlocketh those thinges which are shut vp ; it inflameth those things which are cold ; it mitigateth a harsh , vntoward , & impatient minde ; it puts sinne to flight ; it represseth all carnall affection , it amendeth manners , it reformeth and reneweth the spirit , and it bridleth the light acts , and euill motions of slippery youth . all these thinges are done by loue , when it is present , but vpon the departure thereof , the soule begins already to be faint , & weake , as if the fire were withdrawne from vnderneath a pot which had beene seething . chap. xx. of the confidence of a soule which loueth god. a great thing is loue , wherby the soule , of her selfe , doth confidently approach to god , doth constantly inheare to god , doth familiarly aske questions of god , and consulteth with him , vpon all occasions . the soule which loueth god can neither thinke , or speake any other thing , she contemneth all thinges else , she loatheth all . whatsoeuer she considereth , whatsoeuer she saith , it smells of loue , it sauours of loue ; so truly doth the loue of god , make her all , his owne . whoso euer desires to haue the knowledge of god , let him loue . in vaine doth any man giue himselfe to reading , to meditating , to preaching , to praying , if he do not loue . the loue of god , begetteth loue in a soule , & makes her bend her selfe towards him . god loueth , to the end that he may be loued againe . when he loueth , he desireth no other thing , but to be beloued ; as knowing that they who loue him , are to be made happy by that loue . the soule which loues , doth renounce al her owne particular affections , and doth wholy apply her self to loue ; that so she may be able to pay loue , with loue . and yet when she shall haue spent whatsoeuer she either hath , or is , vpon the loue of that torrent which flowes out , from that ouer tunning fontaine of loue ; we must take heed of thinking , that there is any equality of springing plenty afforded betweene that loue , and this loue : betweene god , and the soule ; betweene the creatour , and the creature . and yet , on the other side , if the soule do loue , as much as it can ; there can be nothing said to be wanting , where al is giuen . let not that soule feare , which loues ; but let that other tremble , which loueth not . the soule which loues , is caried on by praiers , she is drawn by her desirs , she dissembleth her merits , she shuts her eyes against his maiesty , she opens them to delight in his beauty : she lodgeth her self in him , who is her sauing health , and she treateth with him after a confident manner . by loue the soule doth step aside , and doth grow into excesse , beyond the senses of the body ; so that she which feeleth god , doth no longer feele her selfe . this is done , when the soule ( being allured by the vnspeakeable sweetnes of god ) doth steale her selfe , as it were , from her selfe ; or rather when she is forcibly carried , and so doth slip from her selfe , that she may inioy god with supreme delight . nothing were so highly sweet , if withal it were not extremely shorte . loue giueth familiarity with god ; familiarity giues a daring to aoproach ; that daring giueth gust ; that gust giueth hunger . the soule which is touched with the loue of god , can think of nothing els , can desire nothing els ; but doth often sigh and say , as the hart desireth the fountains of water , so doth my soule desire thee , o my god. chap. xxi . what god did for man. god for the loue of men came downe to men ; he came into men , and he was made man. the inuisible god , was drawne by loue , to become like his slaues , through loue , he was wounded for our sinnes . weake and wicked men , may finde a safe & strong retreate in the woūds of our sauiour . there do i securely dwelle ; for i see his very bowells through his wounds . vvhatsoeuer is wanting to me , i fetch from those wounds of my lord , which flow with mercy ; nor want they holes , through which it may be able to flow . by those holes which were made in his body we may discerne the very secrets of his hart ; we may discerne a great mystery of goodnes ; we may discerne the bowells of the mercy of our god where with that orient from on high hath visited us . the wounds of iesus christ are full of mercy , full of pitty , full of suauity , and full of charity . men digged through his handes and feet , & they transpierced his side with a launce . by these ouertures , i haue meanes to tast how sweet my lord god is ; for indeed he is meeke , and sweet , & of aboundant mercy , to all such as call vpon him in truth ; to all such as seeke him , but especially to them that loue him . a copious redēption is giuen to vs in the wounds of iesus christ our sauiour . a great multitude of sweetnes , a fullnes of grace , & the perfection of vertues , chap. xxii . of the remembrance of the woundes of iesus christ our lord. when i am sollicited by any impure thought , i make my recourse vnto the woundes of christ ; when my body oppresseth me , i recouer strength by calling the wounds of my lord to mind ; whē the diuell is laying some ambush whereby to take me , i flye vnto the boweles of my lords mercy , and so the diuell departeth from me . if the ardour of lust make any alteration in my body , it is quenched by the memory of the wounds of our lord , the sonne of god. in all the aduersityes which i haue beene subiect to , i neuer found so effectuall à remedy , as in the wounds of christ . in them do i sleep secure , in them do i repose voyd of feare . christ dyed for vs ; there is nothing so deadly bitter , which may not be cured by the death of christ . all the hope i haue , is in the death of my lord. his death is my merit , my refuge , my sauing health , my life , and my resurrection . my merit is his great mercy . i shal neuer be voyd of merit as long as he who is the lord of mercy , shall not be wanting to me . and since my merits goe after the rates of his mercyes , looke how much more mighty he is towardes the sauing of me , so much the more may i be secure . chap. xxiii . the remembrance of the woundes of christ our lord , is our remedy in all aduersity . i haue committed a grieuous sinne , nay i am guilty of many sinnes ; neither yet wil i despaire , because where sinnes haue abounded , there hath beene superaboundance of grace . he who despaireth of the pardon of his sinnes , denieth god to be mercifull . he much wrongs god , who distrustes in his mercy such a one doth his best , to deny that god hath charity , verity , and piety , wherin all my hope consisteth . namely in the charity , of his adoption , in the verity of his promise , & in the piety of his redemption . let therfore my foolish thought be murmuring as much as it will , whilest it is saying : what a poore thing art thou ; and what a great glory is that , and by what merits dost thou hope to obtaine it ? for i will confidently answere : i know well who it is , whome i haue trusted . and because he hath adopted me for his sonne , with excesse of charity , because he is true in his promises , and powerfull in his performances ; & because he may doe what he will , i cannot be frighted by the multitude of my sinnes , if withall i be able , to call the death of my lord to mind ; for those sinnes of mine cannot conquerre him . those nayles , & that launce , doe cry out to tell me , that in deed i am reconcyled to christ , if i resolue to loue him . longinus opened the side of christ with his launce , there doe i enter in , and there i do safely rest . he that feares , let him loue ; for charity will put feare away . there is not so potent and effectuall a remedy against the ardour of lust , as the death of my redeemer . he stretcheth forth his armes abroad vpon the crosse ; & he spreads his handes which are ready to imbrace vs sinners . between those armes of my sauiour , i resolue to liue , & i desire to dye . there will i securely sing , i will exalt thee o lord , because thou hast taken me vp , & hast not giuen myne enemyes their pleasure ouer me . our sauiour bowed downe his head , at his death , that he might kisse his beloued , & so often do we giue à kisse to god , as we haue compunction of our sinnes , for the loue of him . chap. xxiiii . an exhortation of the soule to the loue of christ our lord. o thou my soule , which art dignified with the image of god , redeemed by the bloud of christ , espowsed by faith , endoweth with a spirit , adorned with vertues , rancked with angells , be sure thou loue him , by whome thou art so much beloued . make him thy busines , who hath made thee his . seeke him who seeketh thee , loue thy louer , by whome thou art beloued ; by whose loue thou art preuented , and who is the cause of thyne . he is thy merit , thy reward , thy fruit , thy vse , & thy end . be thou carefull together with him , who is so carefull of thee ; be attentiue to him , who is attentiue to thee , be pure with him who is pure ; be holy with him , who is holy . such as thou dost appeare in the sight of god , such art thou to expect that he will appeare to thee . god who is so sweete , so meeke , and so full of mercy , doth require that thou shouldst be sweet , and meeke , and gentle , & humble , and full of mercy . loue him who hath drawne thee out of the lake of misery , and the filth of durt . choose him for thy friend , aboue all thy friends ; who when all they shall fayle thee , will be euer sure to make good thy trust , at the day of thy death . when all thy friends are departing from thee , he will not leaue thee , but he will defend thee , against those roaring lyons , who are sharpe set vpon theyr prey . and he will leade thee by a country , wherewith thou art not yet acquainted , and he will bring thee to those streets of the celestiall sion ; & there he will place thee , together with his angels , before the face of his owne maiesty , where thou shalt heere that angellicall musicke of . , holy , holy , holy , lord god of sabaoth . there is the canticle of ioy , the voyce of exultation , and saluatiō , and thanksgiuing ; the voyce of prayse , and that euerlasting alleluya . there is that high heape of happynes , that supereminēt glory , that superaboundant gladnes , & all good thinges put togeather . o sigh thou ardently , o my soule ; & desire vehemently that thou mayst arriue at that heauenly citty , whereof so glorious thinges are sayd , & where of all the inhabitants , are so full of ioy . by loue thou mayst ascend . nothing is impossible , nothing is hard to one who loues . the soule which loues ascendeth often ; and doth familiarity runne too & fro , through those streets of the celestiall hierusalem . sometimes visiting the patriarkes & the prophets ; sometymes admiring those armyes of martyrs , and confessors ; & contemplating somtymes the quires of virgins . the heauen and the earth , withall which is therein , doe neuer cease to let me know , that i ought to loue my lord my god. chap. xxv . that nothing can suffice the soule , but the supreme good. the hart of man which is not fixed in the desire of eternity , can neuer be stable and firme , but is more wauering then the wind ; and it passeth from one thing to another , seeking reste where it cannot be foūd . for in these fraile & transitory thinges , where the affection thereof is imprisoned , it can neuer finde true repose . because our soule is of so great dignity , that no good , but only the supreme good can satisfy it ; and withall it is of so great liberty , that it cannot be constrained to commit any sinne . it is therefore the proper will of euery one , which is the cause of his saluation or damnation ; so that nothing more rich , can be giuen to god , then a good will. a good will draweth god downe to vs , & it addresseth vs vp to him . by a good will we loue god , we chuse him we runne to him , we arriue to him , and we possesse him . o how excellent a thing is this good will , wherby we are reformed , according to the resemblance of god , and are made like to him . so amiable to god is this good will , as that it refuseth to inhabit that hart wherin a good will is not to be found . a good will doth make that supreme maiesty of the trinity stoop downe to it for , wisedome doth illuminate it towards the knowledge of truth ; charity doth inflame it towards the loue of goodnes , and the paternity doth preserue , that which it did create , that it may not perish . chap. xxvi . vvhat the knowledge of truth is . what is that knowledg of truth ? it consisteth first in a mans knowing himselfe , & in being that which a man ought to be , and in reforming that which should be amended . it doth therefore consist in knowing and louing the creatour , for this is the whole good of man. see then how vnspeakable the loue of this diuine loue is . it made vs of nothing ; and it gaue vs whatsoeuer we haue . but because we loued the guift , more then the giuer , we fell into the snare of the diuell , and became his slaues . then did god , being moued to mercy , send his sonne to redeeme those slaues , and he also sent the holy ghost , to the end , that he might make those slaues his sonnes . he gaue the sonne as a price of our redemption , and the holy ghost , for the priuiledge of his loue ; and so he imparteth his whole selfe , as the inheritance of our adoption . so doth god , as being most pittifull , & most mercifull , through the desire which he hath of the loue of man , not only impart his mercyes , but his very selfe , that so he might recouer men ; not so much to him , who is god , as to themselues . that men might be borne of god , god was first born of man. who then is he that hath a hart so hard , as that it cannot be softned by this loue of god ? this loue i say of his so preuenting , & so vehement which made him be content to become man for the loue of man ? who now wil be able to hate a man , whose nature and resemblance he seeth in the humanity of god ? infaillibly whosoeuer hateth him , hateth god , and so he destroyeth whatsoeuer he doth . for god was made man for man ; that as already he was mans creatour , so also he might be his redeemer , and that he might purchase him , out of his owne stocke . and to the end that god might be beloued by man , in a more familiar manner , he appeared in the similitude of man ; that so both his externall and internall senses , might be made happy in god ; the eye of his soule being intertained , & fed by his diuinity , & the eye of his body by gods humanity ; to the end , that whether he should worke inwardly or outwardly , this human nature which he created , might be able to feed deeply , & sweetly vpon him . chap. xxvii . vvhat the mission of the holy ghost doth worke in vs. this sauiour of ours , was borne for vs , he was crucified and he died for vs , that so by his death he might destroy ours . and because that bunch of grapes of his flesh and bloud , was carried to this wine-presse of the crosse , & because the expression thereof being made , the new winer of his diuinity began to flow from thence , the holy ghost was sent downe , wherby the vessels of our harts were to be prepared , and new wine to be put into new skins ; that first our harts might be cleansed , least els the wine powred in , should be polluted ; and that afterward , they should be tyed vp , least otherwise when it were infused , it might be spilt . that they might ( i say ) be cleansed from all ioy , which could be taken in sinne ; and that they might be fastened against all ioy which could be taken in vanity . for that which is good , can neuer come , vnles first that be sent away , which is euill . the ioy which is taken in sinne , polluteth ; and the ioy which is taken in vanity , scattereth vs. the ioy which is taken in sinne , maketh the vessell fowle , and the ioy which is taken in vanity , maketh it to be full of holes . ioy is taken in sinne , when sinne is loued , and ioy is taken in vanity , when transitorie things are beloued . cast the refore away , that which is euill , that thou mayst receaue that which is good . powre out all bitternes , that thou mayst be filled with sweetnes . the holy ghost is ioy & loue . cast out the spirit of the diuell , & the spirit of the world , that thou maist receaue he spirit of god. the spirit of the diuell , breedeth a ioy in sinne ; and the spirit of the world , breedeth a ioy in vanity . now both these ioyes are naught ; for the one of them hath vice in it , the other giueth occasion to vice . the spirit of god will come when these wicked spirits are cast out ; and it will enter into the tabernacle of thy hart , and will produce a good ioy , and a good loue , whereby the loue of the world , & the loue of sinne , shall be put to flight . the loue of the world , doth intice and deceaue ; the loue of sinne , doth pollute , and carry on to death . but the loue of god doth illuminate the mind , it doth purify the conscience , it makes the soule reioyce , & it demonstrates god. chap. xxviii . of the working of that soule which loueth god. he , in whome the loue of god remaines , is euer thinking how he may arriue to god ; how he may leaue the world ; how he may decline the corruption of flesh and bloud : and to the end , that he may find true peace , he euer hath his desire , & his hart erected towards heauenly things . when he is sitting , when he is walking , when he is resting , & in fine whatsoeuer he be doing , his hart departeth not from god. he exhorteth all men to the loue of god , he recommendeth it to all men , & he proueth to all the world , both by his hart , and by his tongue , and by his workes , how sweet the loue of god is , and how bitter that is of the world . he despiseth the glory of the world , he discouereth it to be full of affliction ; and he declareth how fond they are , who place their confidence therin . he wondreth at the blindnes of men , for louing such thinges as those ; he wondreth , how it is possible for all men not to forsake these transitory , and fraile things of the world . he conceaueth that euery one should find tast in that which is so sauoury to himselfe , that euery one should loue that which he likes so well ; that euery one should desire that which is so plainely discerned by him . he doth frequently contemplate his god , and by that contemplation he is sweetly fed ; so much more happily , as more frequently . for that is most delightfully considered , the louing and praysing wherof , is so full of delight . chap. xxix . of the harts true repose . then indeed is the hart in true repose , when it is all fixed by desire in the loue of god ; & when it couets nothing els , but in him , in whom it delighteth with sweetnes , and whom it enioyeth with delight . and if perhaps it be a little diuerted from him , eyther by any vaine thought , or els by busines , it returneth instantly againe at full speede ; esteeming it for no better them banishement , during the tyme that it remaineth any where but in him . for as there is no moment of tyme , wherin a man hath not experience of the diuine goodnes , so ought there not to be any moment , wherin it should not be present to our memory . he is not lyable to a little fault , who in prayer , whilst he is conuersing with god , doth easely wander out of his sight , as if god did nether heare , nor see him . yet this is done , when he followeth his owne importunate and euill thoughts , and when he preferreth any poore and base creature ( towards whome the sight of minde is easely withdrawne ) before god. reflecting & rowling , as it were , that creature vp and downe in his minde , by oftner thinking on it , then vpon god , whome continually he ought to remember , as his redeemer ; to expect as his sauiour ; & to feare as his iudge . chap. xxx . vvhatsoeuer doth withdrav the sight of the mind from god , is wholly to be auoyded . whosoeuer thou be , that louest the world , consider well , whither , it hath a meaninge to carry thee . that way whereby thou goest , is a most wicked way , and full of misery . fly therfore for a while , o man , from all worldly busines , and hide thy selfe from those tumultuous thoughts of thine . now cast away thy weighty cares , dismisse those laborious imployments ; be a little at leasure for god , and repose with him a little , in the closet of thy hart . exclude all but god , and those things which may helpe towards the finding of him . let all thy hart now say to god , i seeke thy countenance , and yet agayne i seeke it o my god. come therfore o lord my god ; teach my hart , both where , and how it may seeke thee , and where and how it may finde thee . o lord , if thou be not heere , where shall i finde thee being absent ; and if thou be heere , why do i not see thee , being present . but thou indeed dost inhabite inaccessible light , yet how shall i then approach to that light , if it be inaccessible ; or who shall lead me , & admit me to it , that i may see thee in it ? and againe , by what signes , or by what addresse shal i seeke thee ? i neuer saw thee , o lord my god ; nor was i euer acquainted with thy countenāce , what thou most high god , shal this creature who hath bee exiled so farr off from thee , what i say , shall he be able to do ? vvhat shall thy slaue be able to do ; who on the one side , is so deadly taken with the loue of thee , and yet on the other , doth find himselfe to be cast so farre off from thy face ? behold how he doth euen pant to see thee , whilest yet thy face is so farr remote ? it desireth to draw neere to thee ; but thy habitation cannot be approached vnto ; it desires to find thee , but it knows not where ; it striues to seeke thee , but it is a stranger to thy presence . chap. xxxi . how the vision of god was lost by sinne , and that misery came so to be found out . o lord , thou art my god , and my lord. i neuer saw thee & yet thou didst create me , & redeeme me , and thou hast giuen me all good things ; but yet still i neuer saw thee nor doe i know thee . and though it be true that i was made of purpose , for the seeing of thee , yet hitherto , i neuer did that for which i was made . o miserable condition of man , who lost the thing to which he was ordained . o woefull heauy chance ! alas what is it , that he lost ; & what is it that he found ? what departed , & what remayned . he lost felicity , to which he was ordayned ; and he met with misery , to which he was not ordayned . that departed , without which nothing can be happy ; and that remayned , which of it selfe is nothing but pure misery . then did man feed vpon the bread of angells , after which now he hath such hunger ; and now he feeds vpon the bread of sorrow , to which then he was a stranger . o thou my lord , how long wilt thou forget vs ? how long wilt thou turne thy face from vs ? when wilt thou regard , and heare vs ? vvhen wilt thou illuminate these eyes of ours , and shew vs that face of thyne ? when wilt thou restore thy selfe to vs , and heare vs ? behold vs , o lord , and hearken to vs , and enlighten vs , and shew thy selfe to vs , and restore thy selfe to vs ; that once we may be happy in thee , without whome we are so truly vnhappy . o lord , i beseech thee , inuite and help vs. my soule is all made bitter , by her desolation ; sweeten it by thy consolation . i beseech thee , o lord , since i haue been hungry in search of thee , let me not be forsaken in being vnfed by thee . i come faynt with hungar towardes thee , let me not depart empty from thee . i come poore to thee who art rich ; miserable to thee who art mercifull . do not send me away needy , and disgraced . o my lord , i am all bent downeward , nor can i looke but downeward , doe thou erect me that i may looke vpward , and that with great attention . my iniquityes haue ouergrowne my head ; they haue ouerwhelmed me ; and they hang vpon me like a huge weight . vnfold me , & empty me , and let not that vvell stretch out his mouth to swallow me . teach me to seeke thee ; and when i seeke thee let me see thee ; for neither can i seeke thee , if thou dost not teach me , nor can i find thee , if thou dost not manifest thy selfe to me . let me seeke thee by desiring thee ; let me desire thee by seeking thee . let me find thee by louing thee ; & let me loue thee , by finding thee . chap. xxxii . of the goodnes of god , . i confesse to thee , o lord , and i giue thee thankes , in that thou hast created me after this thyne image , that so being mindfull of thee , i may consider , and loue thee . but so is my soule defaced , with the corruption of vice ; and it is so obscured with the smoke of sinne , that it cannot performe that for which it was made , vnlesse it be renewed & reformed by thee . o lord , thou who impartest the guift of spiritual vnderstanding , i beseech thee grant that i may vnderstand as much as thou knowest to be expedient for me . for thou art as we beleeue , & thou art that very thing which we beleeue & wee beleeue that thou art some what , then which nothing greater , and nothing better can be conceaued . what therfore art thou , o lord god ( since nothing can be cōceaued either greather or better then thou art ) but only that soueraigne good , which existing by it selfe alone , did create al other things of nothing ? vvhat good can therfore be wanting , to that soueraigne good , whereby all good thinges are . thou art therefore iust , & true , & blessed ; & whatsoeuer els , which it is better to be then not to be , that thing thou art . but yet if thou be all supremely iust , how commeth it to passe , that thou pardonnest sinners ? is it because thy goodnes doth exceed our vnderstanding ? this mistery lyeth hid in that inaccessible light , which thou dost inhabit , yea in that most deepe , and most secret profoundity of thy goodnes , that fountaine doth lye hid , from whence the riuer of thy mercy floweth . for although thou be wholy , and supremely iust ; yet therefore art thou mercifull to wicked men , because thou art also wholy and supremely good. and thou shouldst be lesse good , if thou wert not good to any who is wicked . for he is better , who is , good both to the good & to the had , then he who is good , but to the good . and better is he who is good both in pardoning , and in punishing wicked men , then another who is only good in punishing . and therefore art thou also mercifull , because thou art wholy and supremely good. chap. xxxiii . of the delightfull fruition of god. o thou immense goodnes , who exceedest all vnderstanding . let thy mercy , which so aboundantly preceedeth from thee , descend downe on me , let that flow into me , which floweth from the. pardon me by thy mercy , least els thy iustice be forced to take reuenge vpon me . styr thy selfe vp , now , o my soule , & erect thy whole vnderstanding , and consider ( to the vttermost of all thy power ) what kind , & how great a good that is , which is god himself . for if euery particulier good thing do carry with itsome delight doe but seriously consider how delightful that good must needs be , which contayneth the delight of all good thinges ; & that too , no such kind of delight , as we experience in thinges created , but a delight so very different , as the creatour , is more excellent then the creature . now if that life which is created be good , how good is that other life , which created this ? if this health be delightfull , which is made ; how delightfull must that needs be , which made all this health ? if the vvisedom be amiable , which is exercised in the consideration & knowledge of created things ; how amiable must that other vvisedom be , which created & framed all of nothing ? and in fine , if the delight which is taken in delightfull things be very great , and of great variety ; how various , & how great is that delight , which is taken in him , who created all these delightfull thinges ? o how happie shall he be , that shall arriue to , & ēioy this good ; yea how happy shall he not be ? infaillibly whatsoeuer he would haue to be , shall be ; and whatsoeuer he would not , shall not be . he shall there , be so endued with such felicity , both of body & soule , as neither the eye hath seene , nor the eare hath heard , nor hath it entered into the hart of man. chap. xxxiv . that this supreme good is to be desired . why dost thou therfore wander , o thou man , in the search of any good , concerning either thy body or thy soule ? loue thou that one good , wherein all good things are , & it is inough . desire thou that one single good , which conteyneth all good , and it will suffice . for what dost thou , o boby of myne , desire , what dost thou desire , o my soule ? there is in that good , whatsoeuer thou canst desire or loue . if thou be delighted with beauty , the iust shall shin bright like the sunne . if speed or strenght , or ability to do what thou wilt with thy body ; nothing shall be able to resist thee , since the. saints shal be as the angels of god : for a corporall body is sowed , but it shall rise vp a spirituall body ; not that it is so by nature , but by participation . if thou desire a long & healthfull life , in heauen there shal be a health full eternity , & an eternall health for the iust shall liue for euer ; & their saluatio is of our lord. if thou desire to haue a satiety , & fullnes of all things ; men shal be satisfyed when the glory of our lord shall appeare . if thou desire to be inebriated , mē shall there be inebriated , by that euer growing plenty of the house of god. if musicke ; the angells shal be singing there , for all eternity . if pleasure which is chast & pure , our lord shall giue then to drink of the torrent of his pleasure . if wisedome , the very wisedome of god will to them declare himself who is wisedome . if friendship they shall loue god more then themselues , & god will loue them better them they can loue themselues ; because they loue him , & themselues & one another , in him ; & he loueth himselfe , & them , by himselfe . if concord with one another be esteemed ; they haue all but one will , because they haue no other will , but the supreme will of god. if power , they shall haue the same dominion ouer their owne will which god hath ouer his . for as god can do what he will by himselfe , so shall they be able to do what they will by him . and as they cannot will any thing but what he wills ; so wil he will , whatsoeuer they will ; & so what they will cannot chuse but be . if wealth & honour , god doth place his good and faythfull seruants ouer many goods ; yea they shall be called the sonnes of god , and gods ; and they shal be his heires , & the coheirs of christ . if true security , they shall be as certainly assured , that no good thing shall be euer wanting to them , as they shall be sure that neither they wil forgoe it willingly , nor that he who loueth them , will take it away against their will , whome he so loueth ; nor yet that there is any thing mightier then god , which is able to separate him and them from one another . now what kind of ioy , and how great must that needs be , where such a good as this , is to be inioyed . chap. xxxv . of the mutuall charity of the saints in heauen . o thou hart of man , thou poore hart , thou hart which knowest what belonges to cares and miseries , by experience ; or rather which art euen ouer-welmed by them , how much wouldst thou reioyce , if thou didst abound with all those blessings . aske thy most inward powers if they would be able to containe the ioy , which would grow to thee , by such felicity as that . but now if any other , whom thou didst absoluty loue , as thou didst loue thy selfe , should possesse the selfe same beatitude , with thee ; thy ioy would be doubled , because thou wouldst reioyce no lesse for him , then for thy selfe . and if two or three , or many more were possessors of it , thou wouldst reioyce for euery one of them , as for thy selfe ; supposing that thou louedst euery one of them as thy selfe . what kinde of thing , will therfore , that perfect charity be , of innumerable angels , & blessed men , since no one loueth another lesse then himselfe ; & no otherwise will euery one reioyce , for any other then for himselfe . if therfore the hart of man will scarce be able to containe it self for the single ioy , which himselfe will takes in so great a good ; how will he be capable of this so great ioy , of so many others ? againe , looke how much more a man loues another , and so much more doth he reioyce at his good . and now , as in that supreme felicity , euery one will , without comparison , loue god better then himselfe , and all the rest ; so also will he , without comparison , reioyce more in the felicity of god then in that of himselfe , & of all the rest of his fellow-saints . and if they shal loue god withal their hart , all their mind , and al their soule , in such sort as that yet all their hart , & all their minde , & all their soule cannot sufficiently comprehend the dignity of that loue ; without faile they will also reioyce with all their hart , withal their mind , & withall their soule , so that all their hart , mind , & soule , shall not be able to containe the fulnes of that ioy . chap. xxxvi . of the fulnes of the ioy of heauen . o my god , and my lord , my hope , & the ioy of my hart ; tell my soule , if this be that ioy , wherof thou hast said by thy sonne , aske , & you shall receiue , that so your ioy may be full . for i haue found a certaine ioy , which is full , and more then full ; the hart , the mind , the soule , and the whole man being full thereof : but yet in heauen there will be another ioy beyond measure , greater then this is . there , they who are to enioy it , shall not enter into all that ioy ; but they , being all full of ioy , shall enter into that ioy of their lord. tell me o lord , tell thy seruant , & tel it to my hart within , if this be that ioy , into which those seruants of thine shal enter ; who are to enter into the ioy of their lord ? but euen that ioy wher with thy elect shall reioyce , hath neither bene seen with the eye , nor heard by the eare , nor hath it entred into the hart of man. so that yet , i haue not bene able to say , o lord , how great that ioy is , which thy elect shall enioy . it is certaine , that they shall ioy as much as they loue , & they shall loue as much , as they shall knowe thee o lord. but how great shall that loue be ? it is certaine that neither the eye hath seene , nor the eare hath hard , nor hath it entred into the hart of man , in this life , how much they shal knowe & loue thee , in that other life , o my god , i beseech thee that i may knowe thee ; that i may loue thee , that i may ioy in thee . and if , in this life , i may not do it to the full , yet at least make me profit in it more , & more , that at last i may arriue to that fullnes . let the knowledge which heere i haue of thee , proceed further that so it may there , be full . let my loue of thee increase heere , that so it may be full there ; & that heere , my ioy , may be great in hope , & there , full , in deede . o thou true god , i beg , that i may receiue what thou hast promised , that so my ioy may be fulfilled . in the meane tyme , let my minde meditate vpon it ; let my tongue speake of it ; let my hart loue it ; let my discourse worke vpon it ; let my soule be hungry and euen my very flesh thirst after it ; and let my whole substance desire it ; till such tyme as i shall enter into the ioy of my lord , where i may remaine for euer . amen . finis . the spiritval exercises of the most vertvovs and religious d. gertrvde more of the holy order of s. bennet and english congregation of our ladies of comfort in cambray she called them amor ordinem nescit and ideots deuotions, her only spiritual father and director the ven. fa. baker stiled them confessiones amantis, a lovers confessions. more, gertrude, 1606-1633. 1658 approx. 520 kb of xml-encoded text transcribed from 217 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2003-01 (eebo-tcp phase 1). a51280 wing m2632 estc r26203 09386672 ocm 09386672 42931 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial 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(eebo-tcp ; phase 1, no. a51280) transcribed from: (early english books online ; image set 42931) images scanned from microfilm: (early english books, 1641-1700 ; 1312:18) the spiritval exercises of the most vertvovs and religious d. gertrvde more of the holy order of s. bennet and english congregation of our ladies of comfort in cambray she called them amor ordinem nescit and ideots deuotions, her only spiritual father and director the ven. fa. baker stiled them confessiones amantis, a lovers confessions. more, gertrude, 1606-1633. baker, augustine, 1575-1641. 112, [3], 312 p. : port. printed by lewis de la folle, paris : 1658. caption title: confessiones amantis. reproduction of original in the huntington library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng spiritual life -catholic church. 2000-00 tcp assigned for keying and markup 2002-01 spi global keyed and coded from proquest page images 2002-03 tcp staff (michigan) sampled and proofread 2002-03 john latta text and markup reviewed and edited 2002-04 pfs batch review (qc) and xml conversion the spiritval exercises . of the most vertvovs and religious d. gertrvde more of the holy order of s. bennet and english congregation of our ladies of comfort in cambray , she called them . amor ordinem nescit . and ideots deuotions . her only spiritual father and directour the ven. fa. baker stiled them . confessiones amantis . a louers confessions . amans deum anima , sub deo despicit vniuersa . a soul that loueth god , despiseth al things that be inferiour vnto god. imit . l. 2. c. 5. printed at paris , by lewis de la fosse , in the carme street , at the signe of the looking glasse . m. dc . l viii . vvith approbation . renowned , more whose bloody fate england neer yet could expiate , such was thy constant faith , so much thy hope , thy charity was such ; as made thee twise a martyr proue ; of faith in death , in life of loue ! view heer thy grandchilds broken har● wounded with a seraphick dart. who while she liu'd mortals among thus to her spouse diuine she sung . mirrour of beauty in whose face the essence liues of euery grace ! true lustre dwels in thy sole spheare those glimmerings that sometimes appear● in this dark vayl , this gloomy night are shadows tipt with glow worm light● shew me thy radiant parts aboue , vvbere angels vnconsumed moue vvhere amourous fire maintaines their li●● as man by breathing air , surui●es . but if per●hance the mortal eye , that views thy dazling looks mnst dye vvith blind faith heer i le kis them & desi● to feele the heat , before i see the fire . d. gertrvde more magnes amoris amor. r. loch●m sculp●it to the r. mother the r. mother bridgit more of saint peter and saint paul most vvorthy prioresse of the english benedictin nunns of our lady of hope in paris . reverend mother , this deuout book comes to you of right being your natural sisters excellent goods , and there is no other heire left to it but your des●ruing self besids i know few or none do any way ●retend to it , but you and your religious ●●ock who exactly trace by true practice ●ô practice , diuine practice the only ●eans ) the same holy paths this booke ●reats of . take and acccept of it therfore r. mother : i guesse i need not much inuite you , for i dare say it wil be most deare to you , and most highly esteemed by you , and yours . if it chance to fal into the hands of any such as may reiect , or cry it down : ( as some few did the ideots deuotions of the same spirit lately set forth ) it wil ( as that did ) but receiue the greater luster thereby , and be more highly prised , by how much it may be misprised by such sensual persons as relish not the spirit of god , or whose vain and flashing wits as it were spurn at the diuine , and true heauenly vvisedom . that it hath some hands set in th● margin , and diuers characters in many places to point out certain matter and make them more remarakable , is no● but that in a maner euery line and syllable is most remarkable and worthy t● be obserued . and that some places o● scripture are quoted in the margin , an● not al , is becaus those be the more clea● plain and vnmingled texts , though th● whole book hath nothing in it almost bu● scripture . and if there be somewhat in the latter end the very same with what is said in the preface , it wil not much annoy since good aduise cannot be too often rtpeated . i will say nothing of the admirable graces and guifts of the authour ( let the book speak them ) becaus i should seeme thereby to praise , and extol you ( her natural sister , and imbued with the same natural and supernatural guifts ) then which nothing would be more vngrateful and distastful vnto you . howsoeuer r. mother giue me leaue to inuite and incite you and your holy company to go on cheerefully and couradgiously in these sacred and secret paths of diuine loue. vvith your beauty and fairnes intend , proceed prosperiously and reign . let the wisemen , or rather wits of the world laugh at you . they senseless think your life madnes , and your vvaies dishonourable . be not i say dismayed . for your truth mildnes , iustice ; and your right hand ( which is is your spiritual praier ) vvil marueillously conduct you . so desirous to be partaker of yeur holy prayers , and committing you to the diuine protection , i rest euer r. mother , your most humble seruant and faithful friend in our lord. f. g. this devovt sovls . advertisement to the reader . vvith an apology for herself , and her spiritual guide , and director the v. f. augustin baker . vvherein is excellently described a true interne , contemplatiue spiritual life , and the maner how to liue happily in it , with right , and true obedience to god an man. it may seeme very strange ( and that very iustly ) that i should write what heere i haue written ; but when i haue heer declared my reason for it , i may perhaps pas with th● censure only of being a little presumptuous . yet god ( who is my witnes in al , and my ●esire aboue al ) knoweth vpon what grounds i haue done it ; and that it is but for mine own priuate comfort and helpe , and to be seene by no other , but against my wil , my superiors only excepted , from whom ( as they shal require ) i wil not conceale the very secrets of my hart much lesse this which i haue written to lye by me , wherein there may be what they may mislike and correct , to which i shal most willingly submit my-self . yea and though it seeme to me to be a great help to me to haue that which i haue writ in more light to read when i am either in obscurity of temptation , or other bodily indisposition to which i may be often incident . yet i wil suppresse it at their command and good pleasure , and put the want thereof willingly to the hazard : out of confidence in the assistance of god , who is a louer , and rewarder of obedience . vvhich vertue ( howsoeuer it may be otherwise thought ) i honour from my hart , and beleeue verily that not●●ng that i do which doth not pertake of that is of any regard at al with god. this i haue thus affirmed becaus he who hath been my maister , and father in a spiritual life : and hath brought me into a course , which much satisfieth my soul , and conscience between me and god : ( it tending to nothing but to loue god by seeking him aboue al graces and guifts : and by withdrawing all inordinate affection from al created things to become f●ee to loue and praise god in as pure and perfect a manet , as this life wil admit . and also to true submission , and subiection of myself for god to whomsoeuer he puts ouer me in this life , with as great a contempt of my-self as my frailty can reach vnto . ) is notwithstanding taxed now by the same words in a manner which were alleaged against our blessed sauiour . vve haue found this man subuerting the people , and forbidding to giue tribute to caesar. vvhich though none can iustly say of him ; yet it hath pleased god to honour him so much as to haue him euen in a publick instrument ( which i haue heard read ) couertly pointed at , taxed and accused of this maner of proceeding . they taking for their ground , the impe●fections of some through meere frailty committed in this kind . as also becaus some who are of other wayes , and vnderstand not this , affirme it may be inferred out of his books that subiects ( in what they pretend to haue a diuine cal to ) may resist contradict and disobey superiors . vvhich that it may be inferred i cannot deny : ●ince a meaner wit then he that affi●meth this may draw strange consequences out of any booke in the howse , if he wil looke vpon them with no other intention , but to carpe . but if they wil ta●e one place with another and consider what we beleeue , and practise also , according to our imp●rfection and fra●lty , they wil see and find in practise the quite contrary . and what was allowed by fa. baker concerning shifting to get time and meanes for ou● prayer , was but in case that super●ors did account it but an vnprofitable exercise . vvhich was the only thing i haue o●ten heard him affirme in which he would euer allow a soul to deale in any shifting maner with their superiors vnder what pretence soeuer . and this in it-self was neuer held to be a sinne , but an imperfection , which he also th●ught it to be . but this r●ason , for his as it were winking at their imperfection , was to make souls that were apt for praier to make the h●gher esteeme ●hereof , and perceiue the necessity of prosecuting it daily and diligently too , if they euer desired to arriue to any perfect degree in the loue of god. vvhich esteeme if it had not b● such meanes been brought into the howse : it would haue been hard for ●im to haue made a soul beleeue and acknowledg the necessity , and nobility of it . for it may be practised by some a long t●me before they find any extraordinary benefit by it , and til they find the effect of it in their owne souls they may be apt to neglect , and make no esteeme of it in these days when al most euery one of esteeme inuaigh against it as the most dangerous or vnprofitable exercise in the world . for some hold one of these opinions , and somo hold the other , to wit. some hold it only vn●rofitable . others say it is very profitable if one could auoid the perils of it , which yet in women they hold a thing almost impossible . vvhich opinion of the two i most feared , because those that hold it pretend by their obiection to haue some experience in a spiritual life : and therefor their words are the apter to make in a soul the greater impression : but as for the former , it plainly sheweth a meere ignorance in the affirmers . to by carryed away therefor with this opinion and errour of the dangerousnes of a spiritual life . is that which by these writings i intended , and desired to auoid by the helpe , and grace of almighty god. and therefor when i was cleare and not obscured with feare ( which i am very subiect to ) i set down these things to be a helpe , and comfort to me am●dst the oppositions to that which i haue found and experienced so proper and good for me . vvhich yet whether it be or no my superiors wil be better able to iudg , seeing not only what i beleeue in al , and my opinion in these things they so much feare our errour in ; but also my practise in a particular manner . now as for the shifting about our prayer , which is the cheif ground of the forsaid publick instrument before mentioned , that wholy tendeth ( supposing our beleif , and practise to be according ) to the disgrace of those who are in that cours of prayer , and to affright those who come after from following their aduise in any thing . they being there painted out in plaine tearmes to be enemies to the gouuernment of superiors , as hauing had their instructions by a strange , and indirect way , and meanes . i say for al that hath been faid in this kind of following our prayer , ( come on it what wil through opposition of superiors ) i dare affirme that opinion of fa. bakers hath to vs been recalled by him long before the publishing of the instrument . for it was only for an entrance , uot for a continuance since a soul wel setled in prayer would not need it-though at first for foure or fiue years a soul by being hindred from two serious recollections in a day by her superiors , would haue perhaps been in great danger of inconueniency to her progres , and also neuer haue been able to haue obeyed ●s she should . vvhich is a certain effect of a truely prosecuted course of prayer : ● supposing it be one who is fit for it ; ●or otherwise it may be very conuenient ●or her to be put into some other cours more proper for her , and if she resist supuriors in it , she wil be in danger of great inconuenience , if not errours by her misvnderstanding , and mis-applying that which was not for her turn , and this we haue in this very howse seen and known ) which if by vntimely hindring ( a soul apt for it ) a superior procure● he wil also incurre an inconueniency though not so great as hers . vvhich is that she who would ( by prosecuting discreatly a course of mental pra●er ) haue become subiect if it were necessary euen to a very d●gg ; becometh for want of that strength , and helpe which therein shee got , to be almost impossible to be ruled by the wisest man in the world . for liuing in religion ( as i can speake by experience ) if one be not in a right course between god and our soul : ones nature growes much worse ; then euer it would haue been , if they had liued in the word . for pride , and self loue which are ●ooted in our soul by sin findeth meanes to strengthen themselues exceedingly in one in religion , if she be not in a course that may tea●h her , and procure her true humility . for by ●he corrections , and contradictions which cannot be auoided by any liuing in a religious community , i found my hart ●rown ( as i ma● say ) as hard as a stone , and nothing could haue been able to haue mollified it ; but by being ●ut into a course of prayer ; by which a soul tendeth towards god , and learneth of him the true lesson of humbling her-self . vvhich effect i finding by following father bakers plaine , simple● easy and sweet instructions , i was loath to change them for them i could not vnderstand . a●d for this reason by al the meanes● could imagin● i haue endeauoured to strengthen my-sel● by writing , gathering , and thus ( as i● some part of my papers i● wil appeare ) addressing my speach to our lord. this way i● so plaine , and easy that a● long as the sou● hold●th humilit● , it is impossible for her t● erre to her great incōueniency , at least in h● main point which ●s the loue of god. for i● less imports for smaler sins , her im●erfectiōs and errors or bangors , ● speaking of suc● as are accounted such by some precise an● exact persons ) as to ouershoot herself i● that in which another would haue c●m● off with honour , or some such point , n● way greatly to the purpose , as to any hinderance to her course . yea by these things ( i say ) she rather gaineth then looseth since many time● they are a great occasion of humility to her soul , which much aduanceth her , and is aboue al cheifly necessary for her . for loue to god , and true humility increase the one the other and are inseparable companions . in fine as to the point of following prayer , when the superior as that time would otherwise imploy her which i was speaking of before . i say that after the soul hath been some goo● space pract●sed in that exercise the superiors cannot hinder her in it by imposing that which to them seemeth fit : and the s●ul w●l haue no desire to resist them neither can shee do it without a check from god almig●ty . for no impl●ym●nts which religious women haue in religion can h●nder them ( after they haue had a good entrance ) that the superiors can impose vpon the● , for if they pray not a● one time thy can easily pray at another , or best of al pray with the work it-self , and make the work their prayer . this therefor being so that fa baker did this at fi●st , but as a shift in the beginning , there is no iust caus to find such fault with it , he doing it for these two rea●●ns . first , becaus some cheife superiors had so poor an opinion of prayer , that they thought they did god good seruice when they hindered them , who seeme to make esteem of it . the other reason , becaus tho●e he gaue his instructions to , and seemed to him most fit for them , were likly to come into place of authority ; and thereby were not only themselues to suffer much by the continual opposi●ions they were like to find ; but also were to beare a great part of the others burdens which were more feareful , and had been a lesser time practised in the course : who yet were likely ( if they were encouraged ) to prosper very wel in a spiritual , and internal life . these two were i say in part his reasons , which made him go so far in this point . and yet we that had these instructiōs deliuered by him , had them with such circumstances that we could not possibly take liberty in any thing that was contrary to our superiours minds by his books , or words . and verily i may with a safe conscience affirme , that if i would neuer so fain , i could not find any thing in his bookes , nor in any of this i●structions , on which i could ground my-self ( without a check in my conscience , for doing the instructions wrongs ) to neglect , omit , shift of , or sheightly to performe any thing of my superiors commanding , or ordaining . nor could i euer inferre any thing out of them , but that they tende only , and wholy to humble the soul ; and vrge her to seek , desire , and rest in god alone . and this i dare affirme vnder al the oaths in the world , if iustice by lawful authority should exact the same of me . for not any book which he hat writ hath euer tended to any thing els , then that we should liue with al submission and subiection to god , and our superiors . and if he had taught ●he contrary , an extraordinary effect of it would haue appeared in vs before now , we hauing been dealt with ( being our-●elues in authority ) as we haue been ; and ●ndeed in such maner that no humain in●tructions could haue inabled vs quietly to ●aue supported the same . the grace of god only , and tending to him by the way ●f loue could do it ; which so humbleth the soul that no difficulty , or disgrace can ha●pen which she expecteth not , and ●herefor is abled willingly to embrace the ●●me . verily i can affirme this by mine own experience that a crosse word , or a slight reprehension befo●e i was in this course was more insupportable to me , and did more disquiet my mind , then al the diffi●ulties and disgraces , which haue faln vpon me since , haue done . for now me thinks though i be neglected by the whole world : by flying to our lord he easeth me of al my burthen . and as i haue desired to haue no friend , or comfort but him so it pleaseth him , neither in doubts , feares , payns , disgraces , nor any other miseries ( whereunto this life of ours is so subiect ) to reject me . only he exacts of me that in al the con●radictions he sends me i humble my-self , and be confident of his help ; which , if i do so , i shal be much more sure , then i● in mine own hands● had a most absolute power to help my-self . and this humble confidence maketh ones way so cleare that the soul hath few , or no questions in many years , though they haue such very neere that are neuer so wel able to resolue them● this want o● questions is almost al the ground of difficulty between these souls and the confessor , who thinks himself neglected t● haue souls haue no more bu●ines with hi● then in meere conf●ssion . but i know no● how the souls can ●elpe it , though there●by they should offend the whole world it seemeth to some a great presumption● that the soul seemeth ●o think her-self f●● to guide her-self , and al●o by it they in●ferre that she sleighteth others though he● superiors as not fit to gouern her , so ignorant do they think shee doth esteem them . but god and her own conscience knoweth that none of these things are the cause of her being so reserued , as indeed she is , vnles she be asked by them : which if she be they wil see that she doth not in any kind sleight , or neglect them ; yet in speaking she vseth discretion where and to whom ( for one superior may be fit to be treated with in one point , and another in another ) which none can iudge or tearme a breach of obedience , and yet this is the furthest that euer fa. baker taught . and who would not think it a meere folly ; if i out of pretence of obedience , and greater perfection should treat with one in matter of conscience ( in which i were doubtful ) who had such di●●iculty with me in his na●ure that he were as little able to iudg in my case as i were in mine own . for my part our congregation giuing leaue for it , and wanting those who are able to iudg aright in my case ; as wel as in others . i should do not only my-self an iniury thus foolis●ly to go to work ; but also him , whom i should thus treat with vpon these tearmes . vvhich foolish proceedding is not a proper effect of true obedience , but rather a phansy , and meere folly . o how far is it then from fa. bakers meaning to teach , or allow of any thing which may sauour of disobedience ! it is true that that which those tearm obedience , who draw it to nothing , but a meere politick course ( that leaueth by the practise of it in a soul a poor effect in comparison of that which by the vow of obedience , god and the church intendeth ) serueth where it is practised to keep better order then where there is no obedience at al ( which god knows in these dayes is too ordinary : ) for opposing against superiors is a course which cannot stand without great inconueniences for if god require that seculars should obey the prince , and the laws of the realm , so far as it may be done without offence to his own laws : and if it be required of them that they pay taxes which are by the king vniustly exacted : what shal religious persons alleadg for their defence , if after the vow of obedience they resist , and withstand their laweful superiors in what they may iustly exact ( as we ought to iudg al to be that is not apparent sin and offence to god : ) and better it is to obey in neuer so imperfect a maner , then to cont●nd , and withstand superiors vnder what pretence soeuer . for though it be true that some great saints haue afflicted their subiects , and mis-vnderstood their proceedings : yet we shal always read that the good subiect neuer sought for other remedy then patience expecting ( for their clearing in the matter ) god almighties good wil , and pleasure who permitteh this often to hapen without the fault of the subiect much lesse of the superior who may do that in iustice which we subiects are not able to comprehend the cause off . neither need we trouble our-selues with thinking of that , but regard god in all and walke solicitously with him : and then wil al turn to our good , and god wil infailibly teach vs true obedience which is a vertue that maketh our life in some sort to resemble the life of the saints in heauen . for they in al regard god , and are totally subiect to him . they greiue not to see others in higher degree then they , but see it is iust it should be in al things as it is they praise god in al the sins they see committed in the world & are resigned , though they hate sin , and wonder to see such a goodnes as god is so forgotten by men , and so litle sought after by aspiring through loue towards him . this they see , and yet they remain in peace ; and : so shal we ( thongh in a far inferior maner if we perporme obedience as we ought , and obey god as readily as the shaddow followeth the body ; by which course we shal become truly happy . and this is our end of coming to religion , and if we do comply with our obligation in this kind we shal liue quietly and dy confidently ; for the humility that is in this practise wil carry vs through al things . this way of true obedience , and subiection to god in al things , is a way which though we walk as it were vpon thorns by reason of the contradictionss , temptations , pains , and afflictions with which those are tried that must be his true friends : yet the regard that the soul in al hath of him , and the loue which by al increaseth in her , maketh it seem to her that she walketh vpon roses in comparison of the difficulties she suffered when she sought her own wil , by following it , and seeking her own ease , and honour . this is that obedience which fa. baker so much commends , and wishes souls to make right vse of in there obedienco to superiors which is so immediate a disposition to it , and so great a help to strenthen , and perfect it : and which if we neglect in vain do we pretend to practife that towards god. for their ordinances , and orders are a most certain argument of his wil : and nothing wil he bid a soul do contrary to them . and if it should seeme otherwise to the soul , yet by his own words she would know that she were to stand to their iudgement til he altered their minds , which he always doth , if it be according to his wil , and necessary for his honour that ) the superior condescend . this i am confident he doth teach , and hold ; and neuer other doctrin did i euer hear him affirme , and what might be construed in a contrary sense was but to condescend to the imperfection of beginners : who if they had been held to such precise obedience , as some would exact of them , they would haue been in great danger neuer to haue obeyed rightly at al. for by exacting vertue and the practise thereof aboue the grace and ability of a simple beginner ; they make obedience and other vertues seeme to be by practise an intollerable burthen , and they by this means also faint in their way euen in their first beginning . vvhereas if they had been to do things with discretion they vould haue been able to go faster on euery day then other . and this one point is of sueh moment that for want of the true practise thereof , it commeth many times that the burthens of religion seem so heauy to good and wel meaning ●ouls . and in this point do most men differ ●rom fa. baker in their direction of souls more them in any other point . and if this course had not by him been held with me in an extraordinary maner ; and that he had not daily for a long time encouraged me not to be daunted with my sins , and imperfections , ( assuring me that it would al tur● to my good , if by prayer i would endeauour to tend to god , and vse the bes● means i could ( yet with al possible patience with my-self for my defects ) to re●forme my-self in al inordinate affection● to created things and this more by quiet●nes then extraordinary force . ) i know no● what would haue become of me . by thi● means ( i say ) diuers imperfections t● which i was subiect ( and which i defit●ed , yet could not at first reforme ) fel of b● little , and little : wh●n god almighty , di● ( as i may say ) see his time . vvhich wa● a quite coutrary course to that which wa● extolled by al that euer i met with befor● who can giue for th● most part no othe● aduise then to ouercome al things by forc● and violence . but god did sh●w to me plainly in read●ing fa. baker books that my way was t● ouercome my-self as i could , not as 〈◊〉 would ; but expect gods good pleasure 〈◊〉 it . and then when he pleased if i did 〈◊〉 best , i should by his grace get the better 〈◊〉 that which with al my industry i was n●● able to ouercome . vvhich made me 〈◊〉 clearly my own frailty , and how little 〈◊〉 are able to do of our-selues ; yea indeed euen nothing that is good . for when i haue been able to overcome my-self in a thing many a time , yet when i haue thought my-self thereby secure that i was able to do it again , i haue failed more then euer before , which maketh me neuer dare to presume of my own strengh in any thing how little soeuer it seeme : for if i do i am sure to fail . another thing besides this point of obedience ( by a certain persons means ) is much feared in vs by our fathers : and that is that we sleight , neglect and contemne al books , and instructions but fa. bakers ; ( vvhich is as god knows ) quite otherwise . for though ( as may be gathered by what i haue heere collected and noted ) i do arme my-self by al the means i can imagin against those obiections which are made by those of contrary ways that i may hold on my way which seemes to be so proper , and fit for my desired estate which i haue taken vpon me by my profession ; i haue no reason to alter for ways i am not able to vnderstand ; my conscience being ●atisfied with this i am in : and my supe●iors neuer yet condemning the same . yet ●s i say i am far from sleighting other instructions ; but hold they are very good for ●hem for whom they may be proper , which they do not seeme for me . because the more i read , or hear of them the more confused● & without coherence they seeme to be . fo● i find nothing but saying and vnsaying as i● seemes to me , as in one place vrging mos● vehemently the necessity of mental prayer● and in twenty other places making it a mos● impossible thing to giue ones self to praye● without more endangering our saluation then before . and where they treat of obedience they treat of as it seemes to me in such ma●ner that it is almost impossible to find ou● how , or which way one may performe 〈◊〉 in any certain , or quiet maner . but th● more they speak of it , the more impossibl● thing they seeme to make it . and verily● could neuer put it together to make othe● sense of it do what i ●an , then to draw i● to this : ( as they expres it , ) that it is a mo●● seruil thing and much like that where wit● s●ruants are subiect for fifty shillings a ye● in the world , and no further effect coul● come to me by the practise of it ( as th●● seem to meane ) as to any true knowled●● of god , or my-self , then would haue com● by my being a seruant in the world , on●● forsooth by reason it is performed by vs i● vertue of our vow of obedience , whic● makes them acts of greater perfection an● consequently of much more merit . but th●● is a subtile point fitter to be disputed then n●eessary to be beleeued . for i know , and that by experience that it is possible to comply with our external obediences and performe them so that the superior shal haue one in good esteem , and be able to discouer no great defect in our performāce of them : and yet th● soul as far from knowing what true obedience is , as she was when she came into religion , performing them al that while but in a natural maner , of which proceeding nothing can be expected but a natural effect . pride and disob●dience encreasing daily in the soul , which is an entrance ( if god preuent it not ) to vnspeakable inconuenience . but yet though i could draw no sure , and solid ground , for a soul by obedience according to such instructions , yet the defect may be in me as to those ways , and not in the instructions . for some haue affirmed they find much good by them ; of which i am exceeding glad . for so souls may liue quietly , obediently , and humbly in the howse , it is al one to me by what mean●s , or by whom god almighty doth it . and there are some in the howse that i should adu●se rather to read such instructions then fa. b●kers ( if i were worthy to giue aduise , ) and this i would do if they we●e both priuate men , but much more now these instructions are deliuered by the confessor whose place deserueth an extraordinary respect which to my powre shal euer be giuen him , or any other in his place whosoeuer he be . but yet i must needs say that of al in this howse i could neuer see , but one who could discourse , and distinguish his points in , and of obedience , and draw out of them a setled quiet , and satisfactory course , but that when he is gone they be as far to seeke as they were before in the vnderstanding of it . for another wil expres it in another maner , and so vnder al while they liue they must as it were begin again . this therefor was that which made me so affect f. bakers instructions at first when he deliuered them : because i saw they were grounded vpon god , ( not vpon him ) who could neuer fail whatsoeuer became of him . and by this regarding god in al , and doing al out of obedience to him ; our soul becometh so humble , that it liueth in a maner , as subiect to al she liueth with as any one can be to any superior in the world . she troubleth not her head disputing how , which way , and in what maner she shal obey in this , or that : but she simply obeys in al as far as her frail●y wil permit , and as willingly would she be the most abiect , and most neglected in the howse as euer she was willing to do any thing in al her life . for hauing recours to god maketh her insensible to those things so fat as may stand with flesh and blood . and god doth send , and giue a soul that seeketh nothing but sincearly to loue , and please him ) such occasions to humble herself ( which to none can be seene ; becaus the knowledge , and cause is wholy within herself ) that it is of more force to humble her then her being neglected of al the world would be ; though that be also a great help and a great fauour of god. for her soul can neuer be pure , and free for the ascending to the praise of god , til it be very humble , which the more a sonl endeauoureth to be , the more peace doth she enioy , and the freer accesse doth she find to god , and the lesse impediments between him and her soul. for this true humility , and obedieuce to god which fa. baker doth so vrge a soul to in al his words and books is an immediate disposition to that which s. paul wished to vs. vvhich is that our conuersation may be in heauen . and neuer was there such perceptible friendship loue , and correspondence be●ween any in this world ( how great soeuer their loue might seeme ) as there is between those souls , and our lor● , and his angels , and saints in heauen . vvhich though it be not so perceiuable to sense as the other which is founded vpon that alone ; yet by faith , and loue the soul doth more plainly , and certainly enioy it , then we , can be certain of any thing which with our co●poral eyes may be seen : and such a confidence doth accompany his loue that she desireth not to be more certain of any thing . she can wish , then that she dependeth wholy of her god alone : whose wil is aboue al mast deare to her , and to whom she often cryeth out in her soul with the glorious s. augustin , saying : that al that aboundance that is not her v●ry god him-s●lf is to her , but extreame penury . and therefor she feareth not any want of temporal mean● . for she accounteth it too great an happines , and honour that by the want of that which is necessary for the sustenance of nature , she should haue the occasion the sooner to enjoy him her only desire , whom while she liueth here she cannot fully enioy : becaus noue can see god● and liue , til which be granted her al thing● seeme as nothing to her . for she longing and sighing only after him nothing can comfort , or satisfy her soul while he giueth not him-self to her . yet in this banishment she remain●th content , becaus hi● wil is by her euen in this life preferred before her owne . although those instructions before by me mentioned do much seeme to be like the iesuits as i gather by their books , yet i hold them to be nothing so intelligible as theirs , but more confufed by reason he would bring these , and fa. bakers into one , & make a cōpleat life for a soul out of both . vvich if he ( to wit the compiler of those instructions she much misliks for contemplatiue souls ) can do for his own vnderstanding , and practise : yet i shal think he wil find few that wil be able to do in it as he doth ; but wil confound one with another , and he able with quiet and satisfaction to practise neither . for those that cannot vse any discourse to be held to it , it doth them little , or no good . and those that can do nothing but by the means of discourse wil profit as lit●le by other ways . now for my own part i do profes i could neuer find good : by discours● neither did i stand in need thereof . for it was an easy matter for any that could haue giuen me instructions for the way of loue ( which is by the exercise of the wil ) to persuade me that to loue god , & seeke after him alone was a most happy thing , and that it alone was able to make me truly happy : for i did desire this exceedingly of my-self , and was very desirours to dispose my●self for such a course betwixt my soul , and god as might make me mo●t pleasing to him : and make me not as i then was such a stranger to him . and this i thought was by me to be brought about by a means which i was very defectiue in ; and that was by asking of questions of those who were most l●kly to tel me what i should do to compas this my desire . which i , failing in , and when i did ask was yet as far from knowing as i was before , i thought to get it by reading , and the more i read the les i did vnderstand : which made me almost quite out of hart . but going to father baker almost in a desperate case : he told me my way must be by prayer● for which he gaue me some instructions according as he deliuereth them in his ideots deuotion , and refer●ed me for the rest in that point to god. vvhich he doing , and giuing al other instructions for other things sutable : i found presently that course of l●ue which i so much desired . and though i went so simply to work that i desired to know nothing , ( ●or curiosity in read●ng those things which help to this course is very dangerous though in thems●lues they seeme but simple , ) yet god did make al things to me so plain that was necessa●y for me to know , that i wondred to see such an alteration in my soul. yea by may saying the diuine office ( of which meerly by my extraordinary , memory i had gotten a little vuderstanding ) he did so enlighten and instruct me , that no industry of mine own could haue attained such knowledg ( for this my only purpose of louing god , and humbling my-self ) as i had euen thus for nothing ; for my pains , and industry was so little that it was not so much as to be esteemed . and thus god of his meere mercy dealeth stil with my soul ; for which if i by not humbly grateful , no punishment is sufficient for me . but i hope though i be so frail and weak ; yet his grace wil in al assist me which i beseech you to begg of him for me . it sussiseth not for the soul that there is in god himself whom the soul seeketh after ) simplicity , or vnity : but there must also be al possible simplicity in the soul herself , for the making her fit to treat with god , and thereupon become vnited to him . the more simple or one that the soul is ( which is that the more she is free and rid of al thoughts of creatures which cause multiplicity ) the liker is she to god who is simplicity itself , & the more apt , and worthy to become vnited to him. and therefore al the cunning , and industry of a spiritual maister should euer be by al lawful means to rid the soul of al multiplicity incombrances , blocks , and al other things that are enemies to the forsaid simplici●y in soul. and indeed every image o● a created thing is an impediment to the said simplicity ; and therefor is to be reiected at such time as the soul is in case to apply it-self immediatly to god. he that is a true spiritual maister wil in such a case take great heed how he lay any thing on the soul least it caus the forsaid impediment . euery soul of her own nature is apt to contract multiplicity , and impediments enough : and if she haue withal a master to deuise , and lay more on her how can she be but held back , and be indisposed for the said perfect immediat treaty wi●h god and one only impediment is impediment enough , and hinders al. the spirit of simplicity doth bring , and caus much peace in the soul for tending wholy towards that one thing which is o●ly necessary ; it maketh the soul as insensible as it can towards al other things digestin● and passing ouer with patience vnkindnes● & iniuries , whereby her life becometh pro●perly a life of patience . also as this simplicit● is grounded vpon plain , and simple instru●ctions , so is it , and must i● withal be as we founded vpon simple , and plaine dealin● with god , and man. simply intending go● and auoiding al double dealing , and al v●due intention . a true spiritual life should be one ●on● continued thread lasting from the time o● his conue●sion to the end of his life . saint paul reprehendeth those who are euer learning , and neuer ●ome to the perfection of knowledg . such are they who yelding to temptations loose their supernatural light , and fal into a state of lesse light which is more natural then fupernatural and ●therefore is but darknes in comparison of the other light , and always is deceitful and erroneous as to the ●inding of the right way towards god. whereas the other said internal light within then proceeded from a superior caus or guift that is more supernatural . the things absolutly necessary for those who shal begin , and prosper in a true spiritual course are these that follow . 1. instructions proper for a contemplatiue life . 2. secondly , an aptnes to vnderstand , and practise the said instructions aright . 3. thirdly , a great couradg to withstand al temptations come they from within , or without that might draw her into multiplicity from simplicity : & especi●lly seare w●●h soon draweth one into the most pestilent multiplici●y that is maketh one more blind euery day then other ; and consequently into more d●ffidence , whereby they are made almost wholy incapable of conuersing with god , vnles god shew them their errors , and they begin again : which is a hard matter to do , if a soul haue once lost her light : which god i beseech him deliuer al capable souls from doing . for it is the greatest ingratitude that can be offered to god , and none but god can tel the miseries , perplexities , and difficulties that attend on such a soul al the days of her life , as saint angela doth testify with terrible words . 4. fourtly there is necessary in the soul a good , and right iudgment for the vnderstanding of things a right for els the soul wil erroneously vnderstād al things though neuer so plain . the more she knows the farther she is to seek , and the more errors she falleth into . and better it were if such souls could be known ( which is almost impossible til they haue had some knowledg of a spiritual life : for many times they seeme to haue a greater aptnes then the most capable souls , and a greater inclination towards god then others ; and yet run into errour , and are in danger ( do what they can , that h●ue the care of them ) ( to breaks their brayns , or ouerthrow their bodys ) that they neuer had spiritual instructions further then for the actiue life . 5. fiftly , a great capacity of tending towards god by the exercise of the wil : which being prosecuted together with true mortification of themselues wil bring● saith blosius , to a mystick vnion , and ●perfection in time conuenient . of those that haue al these conditions there are yet great difference : for some haue more aptnes , and find les impediments then others , and some haue more light , and others les , as it pleaseth god. yet those that are most bumble , and faithful to him though they seeme les cleare are the most pleasing to god , who be blessed by al. amen , the obseruing of the diuine cal , which indeed should be , and is the very life of a spiritual life , is by most spiritual maisters now a days turned into a scorn , or scoff . and therefor no meruail that true spirituality should in these dayes be so rare , and almost vnknown . nay if a soul giue but her-self to prayer she shal haue an hundred enemies one obiecting against one point , another against another of her proceedings . euery one ( according to their spirit , and humour ( desiring to reforme her in they know not what themselues ; which if she be moued with , no other effect is like to come of it , then happened to the painter who altered his work so long , and often that at last it had neither forme nor fashion ; and al other that had procured this alteration in the picture ( which at first was a very good one ) called the workman fool for his labour . the application whereof is very plain and proper to our purpose . 1. first . there is difference between vnity , and vnion : for as vnity is but one thing , so vnion is a coupling together at last of two things . 2. secondly , simpl●city is a singlenes , or being alone , and simple is single , that is a thing alone . and therefor simple , or single● and one or simplicity , and vnity is but the self same thing . 3. thirdly , multiplicity is a many foldnes of things , and two , or more diuer things do make a multiplicity ; but one thing● & les then two wil not make a multiplicity , god and a creature both though of together as distinct things are a multiplicity : not becaus the apprehension of go● being apprehended but acco●ding to fait● but becaus of the thinking of the creature , not as in god ( for then it would caus no multiplicity ) is a thing distinct from god ; and a creature alone thought of without any apprehension withal of god if it be not to be tearmed multiplicity ( which it is in the takings of mystick authours ) yet is it not most certainly the simplicity in soul that is required for vnion with god. 4. fourtly , god is but one rhing , or an vnity , simplicity , or a singlenes . for though al things , and al diuersity of things be indeed in god ; yet they are al of them but one thing in him . yea whatsoeuer thing , or things be in him they are god himself . god was , and is that one thing ( which our sauiour defending s. mary magdelen said to be ) only necessary . the imperfect contemplatiue spirits , who commonly in their external businesses are in their interior ful of multiplicity ; do yet for al that when their businesses are l●id aside , and they betake themselues to their recollection at the season proper for it● ( in regard they haue as it were a natural , and habitual propension towards god , and his immediate presence with a loathing , or at least neglect , or disesteeme of al creatures as to any affection to them ) easily surmont al multiplicity of images that could be occasioned by their precedent imployments , wherin their souls had neuer fixed their loue : as who were not , nor could be satified , or much delighted with them . al the spiritual men in the world are not able by their instructions to make another that yet of herself it most apt ●or it to become truly spiritual , without the schollar herself do withal carefully obserue , and pursue the foresaid lghts and cals , as her primum mobile , or first mouer● and to say● tak● al your instructions from without , is al one in effect as to say ; tend not to contemplation for god , and none but he is the true , and immediate teacher , and directour in the most obscure and supernatural way of contemplation . yet here ● would be vnderstood that vnder these tearmes of diuine interior lights , motions , and cals which i take to be the ro●t , and cause of al her true obediences , and other good needs : i intend , and comprrhend al cals through other obligations as when th●y are otherwise commande● by the vniuersal diuine law natural , o● positiue : by the church , or o ; her huma● law , or by the wils of superiors . and ● true spiritual man should do nothing bu● out of the said root , or cause which is th● diuine cal. a supernatural discretion is miparted b● god to a welminded soul that disposet● her-self for it . which disposit●on consisteth ●hiefly in the vse of abstraction , and praier . this is the light by which god guideth ●ouls which he leadeth to contemplation , ●nd thereby teacheth them what is necessary for them to know , or do externally or internally : so far as conduceth to the ●aid end . simple , and vnlearned souls by ●he said light come to find out those internal ways most obscure of themselues ; which no man though neuer so learned ●nd acutely witted can discerne , or find ●ut of himself . the most spiritual man in the world cannot instil this light into another . al he can do is exteriorly to teach a soul how to dispose her-self for it . and as a soul that hath neuer so great a capacity for it ( speaking ordinarily ) cannot find it out without the help of some experienced person ; so one that hath no aptnes for it , al the teachers in the world cannot put it into her . and those that haue the aptnes can neuer find true comfort , and satisfact●on , but in con●emplatiue instructions , and being once wel instructed wil find al things preach them to her in their kind , nor wil she vnderstand any thing she reads , or hears but in that s●nse , if it be to any purpose . finding that to be her only secure way , and al things to helpe her thereunto , if it be not her own fault , how much soeuer the fore mentioned medlers mislik of her proceedings , and misinterpret them . so one that hath not that aptnes wil misvnderstand al , or most of those instructions and wonder how they can be practised without falling into this , or that error , and taking this , or that liberty by them thus measuring others by their own vnderstanding of things . this was always thus , and euer wil be , be the persons neuer so holy , god permitting it for the exercise of both . i mean only amongst women : for men though they should be defectiue in practise yet they haue it by speculation if they be schollers and verily i am of saint teresaes min● that learned men are not so apt to put sou● out of their way , as the vnlearned are● for if the vnlearned be spiritual , and no● truely spiritual : it is ineredible the martyrdome that a contem●latiue soul hath t● vndergo being vnder his chardge , and young miracle it wil be for her ( if she ha● not many to encourage her ) to hold t● the instructions proper for her , and which only she can prosper : and out o● which if he should put her , he would b● the first but only her-self that would b● weary of her . but if she hold patience ●● wil faire with her as it did with s. ma●● magdalene , that our sauiour wil answ●● ●or her , as far as it is conuenient for her ●btayning the best part , which shal neuer ●e taeken from her . nothing is more improper for a con●emplatiue soul then to contend , com●lain , or iustify herself , al her remedy for ●he most part being to come from silence , prtience , humility and resignation . i except where iustice doth require a simple re●●tion of the truth to superiors ; when the ●ood of her own , or other souls in the ●owse requires it . and that she must neuer do suddenly , or out of passion , or auersi●n , but it behoueth her to consult the matter often and seriously with our lord , and in the meane time to behaue her-self humbly to the party , or parties and do them both with god , and man al offices of true charity she can . the supernatural light , or discretion is to be nourrished , and encreased by al the external helps that can be afforded . and great heed is to be taken that it be not obscured , or destroyed : as god knows it may easily be , if we look not wel about vs. and the least mote of darknes defeats the whole sight , god permitting it for our ●●nnes , and negligences when it happe●eth . this light is commonly neuer giuen but where the internal senses are naturally adapted , and made proper for the receiuing , an● vsing of it . and therefor extrauagant imagi●nations though otherwise neuer so deuou● or of neuer so retired natures are vncapabl● of it : yea are in manifest peril to mistake● at least of making right of vse of it , misap●ply , and misvnderstand ( to their gre●● preiudice , and others great inconuenie●●ce , and trouble ) this doctrine of the diui●● c●l . and better it were , if it were pos●●●ble , that such souls should neuer so mu●● as heare of the diuine cal . this confirmes that old prouerbe whic● sayeth , one mans meat is another mans pe●●son , and so it is in this . for a soul truly a●● for contemplatiue instructons can n●●uer find any solidity , or certainty in a●● other thing then this of obseruing of 〈◊〉 diuine cal in al things ; and finds that it 〈◊〉 at hand at al times , and al occasions to ●● her guide , and directrix ; ( such a capaci●● is there in our soul to haue relation to g●● in al cases , and in particular it is necessa●● in doubtful cases . for where he determ●●neth ●t by obedience , or necessity , it we●● to tempt him to desire him otherwise 〈◊〉 declare his ●il to vs , ) so as i say that 〈◊〉 the soul can find no comfort , or certain● in any other instructions so on the othe● sid nothing is more perillous to be mi●●vnderstood by those that haue not an ap●●●es for a contemplatiue life , or the inter●al exercise thereof , though otherwise ne●er so good souls , and of neuer so good ●eaning . none are capable of rightly vnderstan●ing and practising this instruction of the ●iuine cal , but they who are resolued to ●eny themselues in al things , and who ●ittingly , and willingly adhere to no crea●●d thiug : for if the so i do willingly re●●in an affection to any thing she is at a ●op , and can go no further . for god must ●e sought , and loued wholy if we desire ●nd endeauour to arriue to perfection . this obseruing the diuine cal was that su●●●ly which s. augustin speaketh of in his ●onfessions , where he lamenteth his case ●f darknes , and blindnes before he had ●●uen himself wholy , and seriously to the ●●●uice of god , and to obseruing , and liu●●g according to his iustice. these are his ●ords . and i was not then acquainted with ●●at true interior iustice which iudgeth not by ●●stome , but by the most righteous law of al●ighty god. and certainly the better dis●●sition the soul is in of liuing and walk●●g in this light , and according to this iu●●●ce , the better wil she prosper in a spiri●●al life , and the more cleare wil her way 〈◊〉 , and the les peril of erring ; for it is the ●ay of humility , and no●e but the hmuble can walk in this light long , or find a●● gust therein . they wil either leaue the light , or t●● light wil worthily leaue them if euer the● had it . thaulerus saith that god rewardeth 〈◊〉 works but his own , the purer our inte●●tion is in doing suffering , or forbearing , t●● more is it his own , and the more perfe●●●ly a soul complieth with her duty to wa●● god ( in that maner that he exacteth of h●● and is proper to her state , and the gra●● giuen her ) the more she pleaseth god. a●● in this respect it is truely said that ob●●●●ence is better then sacrifice : for we do ne●● fo much , if it be not that , and in that m●●ner god requireth it of vs ; we shal 〈◊〉 in blindnes and find no peace in our so●● for god hath ordained a certain way , 〈◊〉 means for euery soul , for her walkin● and profiting in the way of perfectio●● and in that only wil they find their p●●●gres to consist , to obserue what it is 〈◊〉 exacts of them , and enables them to ; 〈◊〉 not what others do or can do , or h●● done . for as we al differ in face so ● we differ in the manner of our exerc●●● that are interior . as for example if 〈◊〉 who is of a free nature , and can ●●●dure , little abstraction should force 〈◊〉 selfe to as much as those who are of s●● ●nd retired natures , and ●o recollect her●elf in time of work , and other times , ●n which by order of the howse she is to ●eep silence ( which exterior silence she is ●o obserue ) shee would but hurt her ●ealth , and it may be her lead , and not ●●el be able to recollect her-self then , nor ●t the time proper for recollection , and ●o loose al for want of discretion . where●s if she should do what she is able , and ●o more , and abstract her-self by little , ●nd little as god shal increase his grace , she ●il in time be enabled to that which wil ●e sufficient for her , and god wil require ●o more but what he hath giuen , which ●ow little soeuer it be , we ought to ac●ount it more then we deserue , and em●loying that wel he wil inc●ease it , who 〈◊〉 more willing and desirous to giue then we can be to receiue . if we line so reti●edly as he wil enable vs , we shal easily ●erceiue what he doth require , and exact of vs in euery thing : for we being reli●ious are by obedienee , and necessity for ●he most part disposed of ; and for the rest we haue god always present to consult with , and when we cannot by that means ●e resolued he wil shew vs how , and where ●e shal otherwise be resolued . but those ●h●t go the way of true humility , and ●ortification wil haue few questions after they are wel grounded , and instructed 〈◊〉 a spiritual life . for , for the most part 〈◊〉 questions do but tend to the winding o●● selues out of some cross or mortificatio● or easing our mind of some di●ficult● which wil if we yeeld thereto but put o● our eyes , & consequently put vs out of 〈◊〉 right way . yea though those we con●● with be neuer so spititual , or vndersta●● our case neuer so wel , and of these i ha●● been most affraid of al : for from oth●● we can easily restraign our-selues , but fro● them vpon pretence that we may ease 〈◊〉 minds , and at least do our selues no han● if it do vs no good , we often cause 〈◊〉 prejudice and obseurity to our souls : 〈◊〉 yet when al comes to al we must 〈◊〉 that we do , if we wil be the faithful ●●●●uants of god , and profit in a spiritual 〈◊〉 if euer god do stand to his promise 〈◊〉 euer he did , and wil to al his promis● or granting when he is asked , and of op●●●ing to those ●hat knock : where , or wh●● wil he fulfil such promis more truely , 〈◊〉 certainly then in the case where a simp●● and sinceare meaning soul out of necess●●● and with al resignation , and humility b● at his hands the solution of that , that co●●cerns her for his seruice and honour , 〈◊〉 the saluation , and perfection of her-self his loue . the more a soul holds her-self to this light , and walks by , it the more her light encreaseth ; and the more she leaues this light and walks by another● seeming light , the more her darknes encreaseth . the cleerer this light is in her soul the better able she is to iudge what is the iust and most righteous wil of alm : god in those things which faith , and obedience hath not determined : for what one is bound to beleeue , and do for saluation the catholick church , doth determine ; but what we are to do for perfection there be many different opinions ; yet al agree in this that it must be the way of abnegation , but for the rightly applying of spiritual and contemplatiue instructions to ones own particular . he is the only able teacher who is the most true ●oue , and light the holy ghost , of whom the authour of the scale of perfection writeth ●o his scholer being a woman thus . for grace ( which fa. baker tearme●h a cal ) shal euen ●each thee by it-self if thou wil● but obserue ●t , and follow it til thou come to the end , al ●hat is necessary for thee from time to time , ●or god alone can only teach this way . and of those who giue themselues se●iously to walk in the way of perfection , ●aint iohn speaketh thus . but you haue the ●nction from the holy one , and know al things , ●nd the vnction which you haue receiued from him let it abide in you ; and you haue no need that any man teach you , but as this vnctio● teacheth you of al things , and it is true , an● it is no lye . and as it hath taught you abid● in him . there are two reasons , or necessitie● why god himself should take on him , an● performe the office of a contemplatiu● maister . 1. the first is because he can and no● but he can ; for though the soul may hau● an instruction from another , yet is sh● to make vse of it but according to her i●●ternal maisters dir●ction , and as if he , an● none other had giuen it her . 2. the second reason of conuenienc● or necessity of gods being the teach●● is , that though man also could resolue doubts , and giue al directions both inte●●nal and external ; yet were it not only i●●conuenient , but euen impeditiue to her 〈◊〉 her way to contemplation , by reason 〈◊〉 the solicituds , and distractions the so● would incur by such occasions as causi●● a life meerly of distractions . for in som● souls there do occur to be resolued fr●●quent , and daily , or howrly passage 〈◊〉 the forepart of a spiritual course ( espe●cially in the interior ) which of the●●selues are questionable : but such goi●● forth for resolution ●ould mar al in a co●●templatiue spirit , as causing a life meerly of distraction , and multiplicity , and those the most profound , and pernicious distractions , as being vpon meere internal matters : for solicitudes about the interior are the most preiudicial that are as to tendance to cōtemplation : becaus they most obscure the soul , and yet this is the miserable life of scrupulous persons . vvhereas the soul hauing always her maister at hand , and that neerer to her then she is to herself , and he an infallible one , and a most quick dispatcher , al the mischiefs of the precedent case are auoided , and she satisfied in her questions with al sufficience , and security . neither wil it be sufficient for the soul in this excursions that it is iudged a reasonable occasion to aske a question by him ●he consulteth : for if it were a thing wher●n god himself would haue resolued her , if ●he would haue had patience , or els that it were a thing that for her mortification he would haue had her ignorant in : she wil perhaps incur much obscurity for such go●ng forth without her internal maisters●eaue ●eaue , and liking , and withal such a check ●n her conscience that she could with more ●ase haue endured the displeasure of al the world : then haue thus displeased her be●●ued , whom alone she desireth , intendeth , & thirsteth a●ter , and to whom to adhere , & in here she putteth al her cōtent & happines . al he doth and permitteth seemeth mos● iust , and reasonable to her , and to liue interiorsly , and exteriorly according to the right rule of his iustice , is al she desireth . these are they which ( our sauiour said ) should adore ●im in spirit , and truth , and of whom it is said , al the glory of the so● is within , for the kingdom of god is with●● vs , such a soul may truly say . i wil hear● what my lord god saith within me . th●● my most sweet lord god be euer adored and praised , and sought after by vs al , an● blissed , and praised by al in heauen , an● earth for euer , and euer . amen . thaulerus saith that it is as easy for o● that hath an aptnes for an internal life , an● wil be diligent , and obseruant in it , 〈◊〉 note , obserue , and discerne the diuine 〈◊〉 within him , as it is for one to discerne 〈◊〉 ●ight hand from his left . and it is plain 〈◊〉 our rule , that our holy fathers desire that souls should obserue their internal 〈◊〉 and the tracts of the diuine spi●it who is th● proper maist●r of the interior . and it but a meere natural course that we can 〈◊〉 by the meere instruction of man , fr●● whom only we haue our first help , a● instruction , and then the souls capable 〈◊〉 liuing a true internal life are to be referred to god the only teacher of the way of spirit . and where it is obiected by those who pretend to be spiritual that following the diuine tracts , mo●●ons and cals is perilous dangerous , and without al warrant , or security . it may be answered ( supposing alwayes an aptnes in the party that hath the instructions ) that as the power of god surpasseth the power of man ; so the warrant , & security of god which a true internal liuer findeth from god is far beyond the warrant of a mortal man : the warrant of one man being contradicted by another : that from god is able to stand in al the contrarieties , changes , and opposi●ions which happen out of the differing of al men in indifferent things : for as for other things god referreth the soul to the ordinary means he vseth in those cases . as for example for confession of mortal sins she most confesse them to a p●iest who hath iurisdiction ouer her , and for a true doubt she must not presume that he must resolue her by him-self , but she must aske according to discretion , and obedience ; and for her rule , and other obligations of religion she must obserue ●hem out of obedience to god , and su●e●iors , which being done , and also going , and walking the way of the cros , what warrant i pray you wil she need ( after her conscience is once wel setled ) from confessor or superior . wo be to those , at lea●t wo in this respect , that haue a confidence rather in men then in god. and those that praise so much the security of a soul that hath no other confidence in god at her death but so far as she is warranted by he● confessor : for she cannot but by this means dy perplexed , and troubled . for to●day i haue a confessor which wil warrant me● and to morrow another who wil doubt of my case . to day i haue one so precise that he wil warrant me in nothing , and to mo●●ow i haue one who thinketh he can pearse so far into al things that if i wil adhere vnto him , and no body els he wil● answer for al. he goes away ; and another who must assist me at my death com●th who is of a good meaning , but canno● pearse so far , as the other : he at first finding vs to feare , feareth too : we haue forgot our couradg vpon the others warrant going before , and fal into feare with him at the present : and yet ou● soul doth not alter before god a●cording to euery ones apprehension we meet with : if it d●d , or if this were al the certainty that were to be found between god , and our souls in religion , we might bid al true confidence à lieu ( i meane those only who are apt for an internal life● for as for others i do not take vpon me to know their case ) and place our peace vpon that which is as changeable as the moon : to wit , the humours , and opinions of men in indifferent things . i haue had my-self a confessor who though he had the largest conscience that euer i knew good man haue in my life , in what he pleased , yet out of the difficulty he had with me in his nature , and out of his aptnes thereby to take al i did and said in another sense then i meant it : he could , and did turn twenty things , which my other confessors made no great matter of , into horrible mortal si●s , and would haue frighted me ●rom the sacraments til i had setled my conscience according to his wil , and mind . vvhat was i to do in this case ? i h●d been warranted by three former confessors two of which were my cheif superiors & doctors of diuinity ; and now this present wholy doubted my case : he had ( as he pretended ) agrea●er reach into my case then al the rest , and they were simple to him in discouering truely the state of my soul. but should i in this case put my soul into h●s hands , who desired to know al that ha● passed ●n my life to informe him in some things he desi●ed to know ●out of pollicy thereby also to tye me to him self more absolutly ? verily if i had thus put my-self on him , i had done great wrong to god : and i might haue bid farewel to al true peace hereafter : but standing to my former warrant , and giuing him the respect was due to him , and being reserued towards him , i haue hitherto god be praised kept my-self out of his fingers . and also by the grace of god hope to hold on my way in tendance towards god , thereby raising my-self ( according as his diuine maiesty shal vouchsaf to enable me ) out of my natural feare to the lout of god , who is only able to satisfy , and satiate our soul. and not as this my confessor would haue had me to plunge my-self by reason of his words , and threats of my miserable state : which notwithstanding his apprehensions is so much , and no more , as it is in the sight of god , who changeth not his opinion of vs , as the humour of the confessor may be : but imagineth vs according to what we really are in very truth . but these spiritual men of this kind would be so absolute that there is no power left in the soul thus vnder such to haue relation , or confidence in god , whereby those for the most part vnder them , if they be poor simple women , of how good spirits soeuer , liue miserable deiected liues : for it is their only way to bring their politicke , and absolute gouernment about . and ordinarily vnder this pretence they do it ; saying that there is no way to make this , or that soul humble , but to bring them into such feare , that they neither dare speak , think , or do any thing without their approbation . at least so far they must haue relation to them , as it may serue this turn to informe them of what is for their purpose : and then that soul is happy in their eyes , and they wil declare that they are so to others : that they may follow their example . then the perplexity the soul suffereth they tearme a profitable pil to cure their disease with al. and the confusion they suffer to see thems●lues disloyal to god and man , to serue their confessors turn ; he tearmeth a suffering for iustice , and warranteth them , what harme , disquiet , or confusion soeuer cometh by this their doings to others , or themselues out of obedience to him , he wil answere for it , and therin they haue done god , and their congregation great , and faithful seruice . o misery , that al this should be fathered vpon holy obedience the most noble of al vertues ! who sees not that this is a turn●ng of religious obedience ( in those that simply desire to performe it ) to a policy abominable to be thought or named . o my g●d was this thy meaning when we vowed our selues to thee ! or rather didst not , thou say , be as wise as serpents , and simple as doues ? thou didst not , say , be so foolish vnder pretence of blinde obedience , that thou shalt not know thy right hand from the left . thou bidst vs giue to caesar what is caesars , and to thee what is thine . by truly obeying thy wil , law , and euangelical counsels we grow wiser . but by pretending to practise obedience , charity , humility , patience , &c. in perfection before we be ripe for it● ( through perseuerant prayer , and concurrence of thy grace which do●h not such things suddenly ) we loose al , and liue in blindnes , and the highest we come to , is s●ruile feare , and meere folly . o happy are they to whom god giueth an aptnes for an internal contemplatiue life , and withal some one who may instruct them in it . verily the mos● part of souls in this howse● who haue been fit for it , haue been s●tisfied with so few instructions that in a manner they might be expressed in fiue liues . as for example tha● they transcend feare , and tend to god b● the exercise of the wil , by which in tim● ( as pleaseth god ) al impediments shal b● remoued between god , and their soul● vvhich blosius warranteth a perseueri● soul in his ●nstitutions very confidently . but alas those that are not in this simp● way haue such an apprehension of a spir●●tual internal life , and make it seeme so perillous , and dangerous , that souls would be frighted exceedingly to read their books , and hear their sermons ( which cannot be auoided possibly ) if they were not armed with armour of proof by god , and those who liue in , and walke this happy way of simplicity : which whosoeuer truly walketh wil not cōdemn much lesse contemne those who speake against it , but humble themselues in al things : knowing that others who liue extrouerted liues may be more pleasing to god then they & that for many reasons which they may easily conceiue . and yet it doth not hinder these , at least it ought not , from prosecuting their ways to which they are called ; and in which by god almighties : infinit mercy they haue so many books of fa. bakers own writing , and transcribing to encourage , and comfort them in al the opposition which g●d doth permit only for our exercise , and not by it that we should be put out of our way through our defect in patience , which the very exercisers of vs would for the most p●rt be very sorry for ; if it should so happen , how soeuer the publick instrument and other speechs do sound to vs. for who can doubt that is a wise man that a soul that hath a good , and found natural iudgment , solid contemplatiue instructions , many in the house that practise the same doctrine aright , and a quiet nature seconded with concurrence of god almighties grace , and goeth in al the way of abnegation , and resignation , should passe many years without cause of questions about her interior . for who doubteth , but the soul may loue god more and more euery day , and extend her wil as infinitly towards god as she can , and beare al occurring difficulties with as much patience as she can , and performe her ordinary obediences by the orders of the house , and particular ordinances of superiors with as much relation to god , and out of obedience to him as she can : and al this without any great questions . yea , the forsaid course of spirit , in a manner taketh away al occasion of questions at least of intricate questions , which draweth the soul our of her interior more then into it . and by the way i say this , that those souls who are apt to aske questions though they be neuer so quiet , deuout innocent natures , or haue neuer so much wit , and iudgement they wil neuer prosp●r in a contemplatiue course , and in those instructions . and therefor wil do wel , and much better to take the ordinary instructions of these days : and it were wel if such souls neuer heard nor read ●ontemplatiue books , and instructions ; becaus they mis-vnderstanding them wil make both them-selues , and others also with them , to lay the defect which was only in them vpon the vnfitnes of the instructions for woman : for it wil seeme to them that they cannot possibly be practised by women without perils , and dangers vnspeakable : which wrong done to souls put out of their way by this means ( who would haue happily prospered therin ( redoundteh to the dishonor of almighty god. but yet as it seemes to them that they cānot be practised without great danger : so those on the contrary who are fit , and capable for these ways see and experience how little peril there is in them : for can a soul be too humble , and loue god too wel ? no certainly . and this is al the course of this internal life , and to this only it tends , to loue god , and to humble our selues . let vs therefor make that benefit god willeth we should by these oppositions , and contradictions we find and feel from ou● order , to wit. to humble our-selues in al , and behaue our selues with al respect , and obedience to them , as if they had done nothing . let vs encouradge one another to this , and let vs not think god cannot be wel serued by any other course then this . for certainly the iesuits who haue the perfection in their institute of the actiue life , are in a very proper course for their kind of life : for that spiritual exercise which they yearly take doth them much good , and maketh them deale with the more pure intention in their action● , and affairs being also strenthned with a daily recollection w●● maketh them foresee many inconueniences , and thereby preuent them better then they who do giue them-selues to no such thing : for who can think but it helpeth a man much to proceed with the more prudence , when by a certain re●irednes he hath so much foresight of his businesses , and occasions . they haue also a setled forme or fashion in al their proceedings , and exercises which those whom they take into their order must conforme themselues to , how apt or vnapt soeuer they be for it in their nature and they hauing indeed the choice in a maner of al the prime wits of their schooles , are easil● able to find those , who are able to vphold , and maintain that politick maner among them . the main point of vpholdin● and maintaining of it being the exact obedience which they require of al , and which al with one vniforme consent standing vpon , and performing , they thus as they do , vphold the same forme , and grow in al too hard for al other orders ; they being al in a manner diuided amongst themselues● and these of al nations standing against al the world for themselues . besides the subordination is also much strengthned with the feare they haue , who desire to make any resistance how litle soeuer of being put out of their order to their perpetual in●amy and shame , and want with al of that which is necessary : which they are incident to who leaue this order . this i say helpeth them to the powre of disposing without any resistance of any vnder them according as it may be most for the temporalities , and honour to the order . vvithal they h●ue a great regard to the imploying of men according to their abilities hauing almost al the best imploiments at their disposing : ( and that is a great matter to the maintaining of their order in greatnes , for if they wanted aboundance of action their order would quickly fal into great desolation and this is the reason as i conceiue which maketh the nunns of contempl●tiue orders prosper so il vnder their hands● becaus they put them into exercises of discourse , and yet withal do not go about to bring their houses into that subordination which they haue amōgst themselues . and besids they can not find these poore women sufficient action to imploy themselues in : and therefor out of the aboundance of wit which they get by that superficial recollection ; they deuise , and make for themselues vnnecessary , and vnprofitable action . and this was in the light of truth certainly forseene by their founder saint ignatius , when he absolutly forbad them the care , and gouernment of religious women : and with this his foresight i wish he had so prouided that they indeed had neuer medled , or vndertaken in this kind : for better it is ●or women to be kept in their ignorance whereby they would be the more easily ruled ; then to be puffed vp w●th knowledge so little for the good ( and so far short of what is necessary for the perfection ) of their souls . yet hospital nunns make a good shift with their instructions : which sheweth plainly that those who follow their kind of sensible exercises without going further , or looking after a more spiritual prayer of the wil , must be held in much action , or els they wil be apt to make a great stir . but in inclosed monasteries action sufficient in this kind is impossible to be had , or found . and there●or i wish with al my hart that either this course were not amongst such , so much as known , or els that they rested not in ●hese first exercises , but proceeded to the most noble , yea as seraphinus f●rmanus saith , to the omnipotent exercise of the wil. which if it were now practised in our , and other contemplar●ue orde●s as it should , qui●kly would they surpas in knowledg , and al moral , and diuine vertues those whose furthest pretence in these sensible exercises is but to do their actions with the more deliberation , and consequently with the more humain discretion ; which it gaiueth indeed ; but it is but in a maner a meere natural proceeding : only so far as it may be grounded in faith , and charity , it deserueth both more praise , and reward then a meere natural action . but how far those proceedings are from leading a soul to perfect charity whieh is the end of our coming to religion may be seene by the few ●aints which it now produceth . and though they haue a great aduantage by their vniformity in exercises , and their agreement among themselues ; yet this being generally accounted to proceed , and to be vpheld by policy ; it worketh no great effect for the most part , further then by it with al others , and against al others to serue their own turn : which is a quite contrary effect to that , which that order produced when it was in its prime , by hauing in it some great contemplatiues , and when they did so much good and were so beneficial to the whole world . and different also from that which our order and others were , when in like maner thay flowrishd with saints . for then the honour of god was sought , and al orders with one vniform consent did concur to the aduancement of tbat alone● they then applyed themselues to seueral exercises in the exterior euery one according to his institute ; some more easy , some more strict ; some of more action , and some of les . yet interiorly their end was al one , that was to find god in their souls . and out of that , perfect charity did grow in them by those internal exercises : they did euery one ( not out of custome , or becaus he was of such , or such an order ) as god did require , and enable them imploy part of their time in gaining and doing good vnto souls . then there was not such sollicitous , entangling , and as i may so say sole care of temporalities , god taking care of them , and casting them on them . then there wa● indeed , perfect amity without interest , or fond affection to their impediment of louing , and seeking god alone , who is that one thing which is only necessary . then there was no exceptions of persons , but they were contented so gods honour were aduanced by any as wel as by their own order or themselues . o lord my god , if this spirit might be reuiued again how much would my soul reioyce ! if s● benets , s. augustin , s. francis , s. ignatius children were al ( as perfectly as this life would permit ) vnited together , and did with one hart , and consent seek and labour to aduance thy honour , and praise , as our founders do wish in heauen , then would the spirit of the primitiue church florish , and thy torne , and mangled members of thy church be healed , and perfectly set together again ; then sinners , and hereticks would easily be conuerted by them to thee . then there would be another learning then now there doth florish in our order , and others ; for thou by them wouldst speake who makest the tongues of infants eloquent . then they by prayer conuersing in a familiar , and tender maner with thee would speak so that none would be able to resist thee in them . then their iudgment would be so cleared that they would vnderstand most hidden mysteries . then an howre of prayer would instruct them more fully , then an hundred years study cā do if they haue not in al things relation to thee the only true wisedom , and in whose light , is true light only to be seen . by louing thee , and dying to them-selues in al things they would become maisters of themselues , and al the world . then nothing would moue them , nothing would affright them , becaus , thou wouldst be their cōfort , and stay in al things . certainly there is a wonderful difference between the obedience which a soul that liueth an internal life giueth to a superior , and that which we giue out of custom . the fomer is slow at first and seemeth very defectiue therin : the other so violent many times at first that it cōtinueth not longt ; he former groweth more strong , and firme euery day then other , and the later groweth oftentimes a greather burthen euery day then other . certainly a soul that pretendeth to liue an internal spiritual life , and yet hath not a great esteeme of obedience , is much to be feared , and in great peril of errors ; yet that which in these days is tearmed obedience , i do not mean : for i knew one who hauing a confessor that had much difficulty with her though he a●●irmed that it was a great breach of obedience to haue relation ( while he bore that place ) to any other , yet she made vse in cases of difficul●y ( with leaue of an higher superior ) of another , whom she thought more able to iudge in that which concerned her ; and yet she hopeth this was no breach of obedience : for if she had thought that god in this case had exacted of her not ●o haue gon to another , she would ( what difficulty soeuer she had endured ) haue made vse of no other : but this she thought was not his plea●ure : becaus she was in a probability to fal into great inconueniences , if she treated with him in an inward maner . vvho professed by his deeds , and words to take aduantage of any thing she could that might serue his turn as far as he could in conscience ; beside the d●fficulty he had with her in his nature made him incapable of iudging aright in that which belonged to her : for that difficul●y of his made him misapprehend al she did , or said . if she held her peace she neglected him , if she spoke she did it to sound him ●o serue her own turn ; if she was compassionate towards him in his infirmities , she flattered him ; if she offered him not that which he stood need of , she was auerted from him . and thus it passed between them which made her haue as little to do with him as obedience to higher powrs would permit her : for by their orde● she was to confesse weekly to him which was no smal difficulty ●o her : but she knowing it to be gods wil , did it out of obedience to him to whom if we do as we ought we must be subiect in al things without exceptions . and this is the benefit of an internal life that makes one capable of seeing , and knowing of gods wil , and also most ready to performe it which way soeuer he signifies it to them : and makes them obey as readily and willingly a simple impertinent super●or , as they would an angel , or the wisest crea●ure in the world. yea if a worm , or any creature we●e orda●ned by god to rule ouer them , they would see , and embrace with al their harts his wil by them , for without this total subiection to god it is impossible to become truly spiritual : for if we resist his wil in our superiors in vain do we pretend to please him . we must learn therefor this vertue of him , that true humility and obedience may be out stay in al ; vvhich tvvo vertues together vvith the diuine vertue of disc●e●ion , he vvil teach vs , if vve labour to become more and more humble : for seeing that it is his wil vve should obey , and become truly humble hovv can vve doub● but he vvil giue vs the gracé , if vve ●umbly , and pe●seuerantly beg it of him , and practise them vpon occasion as vvel as vve can ? for he him-self saith ; vvhen we aske our father bread he doth not giue vs a stone , nor if we asko him a fi●h he doth not giue vs a serpent : much les wil he deny vs vvhat is necessary to make vs pleasing to him ; if we seek● or desire nothing but by true loue to be faithful to him . o prayer , prayer able to obtain al things ! o hovv cometh it to passe my lord that this omnipotent prayer , as some of thy deare seruants stile it , should be so vnknovvn ; yea euen by them vvhom th●● tearmest the salt of the earth contemned , at least as to the practise of poore simple vvomen ; for vvom they hold it aboue al things most dangerous euen to mine ovvn knovvledg , as i hau● knovvn affirmed by superiors of seueral orders ! o misery to be lamented most hartily by those that haue a tast in praier , and by the effect therof knovv , how sweet a thing it is to attend only , and wholy to the prayse , and loue of god ? surely the vvant of the wisedom vvhich by praier the saints did gain , is the teason vvhy custome in al things doth take place ( for the most part in the world ) of true reason . the vvorld surely vvas neuer r●formed of sins , and errors , but by the wisedom vvhich cometh from god , and is far different from that vvhich is accounted vvisedom by the vvorld vvhich is as s. paul saith , foolishnes with god : for the vvisedom of god proceedeth out of humility , and perfect charity . this vvisedom did saint f●ancis enioy , vvhen yet by the vvorld he vvas desirous to be accounted a foole , vvhich opinion thongh many had of him , yer the eff●ct of his vvisedom vvas euidently seen by the great reformation he made in the vvorld . it vvil neuer go vvel , and peaceably in the vvorld as long as they are only imployed , and haue the spiritual gou●rnment of souls , vvho take policy for their cheif ground next to faith ; vvhich in the order and maner of their vvritings in these days me thinks they seeme in al to pretend : for they prize that most which may serue their turn , and suppres al orders but their ovvn ( though not in plain tearmes ) as far inferior to them in al things . and that indeed it is not so to me seems euident ; for i know none , but may be compared to them in a● things , but policy . this is my simple opinion . if the soul hath not so much vvit , or discretion vvhen she knoweth for certainty or els doubteth of the certainty of a thing that cocerns her : or knovving the certainty vvil go , and aske , it as a doubt ; or taking it as a doubt se●ing need to aske vvil not pu● her-self to aske , i may vvarrant her from euer coming to contemplation . vvhosoeuer are lead by the spirit of god , they are the children of god. as s. paul said : if vve vvere the perfect children of god his spirit vvould liue , and reigne in vs. but for as much as yet vve are not : vve are seriously to labou● to be ; and that he may be al in al vvith vs , and in vs : and his diui●e voice and w●● only regarded , and executed and none b●● his . and let vs take the greatest heed th●● can be of lessening the vvorthy estimatio● of the diuine cal that in it-self is the pri●● verity , or diuine way proceeding from it let vs extol and commend it as vve vvou●● do god him-self ; and dispose vs , and ●● others as much as we are able that in al things it may be obserued , and fulfilled by vs al. but o religion , no religion where the knowledg of the diuine cal is as it were vnknown vnles it be in speculation : or perhaps through ignorance is persecuted , depraued , obscured derided , banished , and sought to be pulled vp by the roots , and kept out of the harts of those that desire it , or are capable of it ! surely god wil take al this as done to him-felf , and reuenge it in an extraordinary maner : except where inuincible ignorance excuseth this proceeding . but yet for the verity of this doctrin , or the general practise of it god wil neuer permit the gates of hel to pr●uail so far as to be able to extinguish it . becaus it is the root , and caus of al sanctity in his church : howsoeuer he may permit it to be lost out of the harts of some particular persons through their frailties , and the working of others . and surely , nisi quia dominus erat in nobis ; vnles that god had been in vs , and holpen of late more then man did , or could ; obscuratus penitus fuisset pusilus noster sol , & versa in densissimas tenebras tenuis nostra lux : our little sun had been wholy obscured , and our smal light turned into a thick darknes by the late proceedings , by writings , preachings , speakings , threatnings , libellings , and other actings of some persons the diuine cal had been exploded cleane lost and abandoned . the religious fa. whom she cheifly points at for opposing the free following of the diuine cal and ●a . bakers doctrin , did vpon his death bed repent him of it , and was very sorry he had done it , professing him-self neuer to haue been any true practiser of such spirituality , and that he had taken vpon him that which he could not iudg of : and he further declared that he much liked , and approued al entierly what fa. baker had written , and taught . bvt god would not suffer it neither wil he : yet far be it from any man to say , or think that it was directly intended , or malitiously done ; it was at the most , but indirectly at sin● omni pra●a voluntate , and without any intention . but god only , and their own consciences know what hath passed therin by the occasion of the said late proceedings . i mean what fears , what doubts , what perils , what shakings , what internal probations , explorations , purifications , &c. sed benedictus es domine deus meus , qui adiuuisti nos , & consolatus es nos ; qui ex mag●a tentatione magnum fecisti prouentum , qui ex tenebris lucem creas , & veritatem ex erroribus & faelsitate f●cis magis clarescere . mane nobiscum in aeternum . instrue , conforta , stabili , veritas tua mancat in aternum , spiritus tuus bonus nos instruat , dirigat protegat , & ducat in via quae ducit ad te . de nobis caeci sumus , & lux non est in nobis ; vine , regna , & splendesce intra nos dissipetur , & in uihilum redigatur nubes tenebrarum , & ignoran●iae . o vere , & sole sol ! adoramus te orientem , fruamur lucente , qui●● deficimus desicientes . in te , & per the spiremus , respiremus , & expiremus . superiors in my poor iudgment after they haue granted , and declared most ample , and almost al possible authority to their deputies ( for the gouernment of poor fearful souls that raight haue been ruled according to gods wil with les then a beck ) haue need to haue an eye , and good respect to matters : and not expect that god must always do for their safe-guard , that which them-selues might do . they speak with little consideration , who say , it is enough to do what a counseller aduiseth , especially in vertue of his place , or office : vnles they regard withal that the soul hath been so taught by god or man that she knows how to vse such counsel for her profit , and namely ●or contemplation . for if this were so there would not be such searsity of illuminated persons as there are ; and i haue known some who haue been so obedient that they neuer did any thing contrary to theire superiors wil , nor refused to do any thing that was enioyned them by their superiors : yea further were so inward with their superiors that they seemed one hart , and one soul with them , and yet for al that they haue affirmed in my hearing , that they were as ignorant of god , and as great strangers to him as they were when they first tooke the habit : yea not altogether so feruerous and deuout as when they entred into religion seuen yeares before . so that it se●mes either the superior must be spiritual to make his subiect so ; or the subiect must be so spiritual as to know how to benefit him-self by his obedience , and other exercises , or els he w●l neuer come to perfection , lèt him haue neuer so great aptnes to a spiritual life , or read , or heare neuer so much to that effect . for where we read of great supplies on gods part for , and in works of ●bedience ; either the subiect , o● superior was an illuminated person , and had a great regard to g●d in that which was done , or commanded , that it was his wil , and what he would haue to be done in it , he did clearly see in his interior . for if some disposition , were not required in the party , or parties , for god to do , and supply great matters in the soul by that bare word , do it for obedience , a superior might by the command haue god so at his command and at a beck that he commanding his subiect to come to perfection , or to do such or such a work in such , and such perfection , god should presently enable the soul to do it so ; though neither the subiect , or superior knew what perfection were further then by speculation . but the expecting of such miracles is absurd : for god hath ordained another way to come to perfection . and neuer any by this course come to find out the right way , or euer attain to that degree of perfection which is so much spoken of , & euen out of ignorance exacted , & expected the first day of taking the habit , to wit of blind obedience . vvhich yet in some sort , some who haue good , and quiet natures attain to ( but the cleane contrary way to that which they should do ) to wit to a blinde obedience without sense , or reason : neuer going further in it or by it then to a natural perfection : which though it be much extolled by those that see her , and is better for her soul then to obey only in what she list , and no more , which is another extreame : yet she growes but by this into fauour with superiors , and into credit with those with whom she liues , & into a certain natural perfection of mortification which little benefitteth her soul , and for which if she look not wel about her , she wil receiue her reward in this life , to wit by satisfying , and contenting her-self with the good liking , and applause of her superiors , and companions , and thinking that if she can please them she dischargeth her duty to god as to her obligation of tending to perfection . but if there we●e to be no other effect of al our mortifications , and abstractions , and other obediences in religion ; i should say , wo is me that i was religious , but to this may be answered that by our vowes and vertue of our profession we haue a double merit for al that we do : whereas if we were not religious we should haue but a single reward , and this the church by her powre and the superaboundance of the merits of our sauiour ( of which she hath the distribution by way of indulgence : or by vertue of vows made by souls that are in the fauour , and grace of god , and consequently her deare children ) imparteth to vs that are rel●gious . but t● this i reply that if this were sufficient the world would neuer haue been fuller of s●ints then now , for there were neuer more religious ; and yet none wil deny that the world was euer so , without saints as it is at this day since christs time . which playnly sheweth that there is to be some other disposition in the soul for her aduancing by the exercises of religion . and that the hauing made the profession , and liuing laudably therin in the sight of others , is not sufficient for her before god ; nor the pretended examples of former times : nor that blind obedience which is so much extolled , and commended by al to be exacted in perfection of her before she haue found good entrance into her interior by prayer and abstraction , and can regard god in that which is to be performed by her , and by the good disposition that is in her so●l turn it to good , and not to the obscuring of her soul. for otherwise it wil be blinde obedienee indeed and obscure her soul so that she can neither perform that nor any thing els as god doth require she should ; which if she do not , it wil little auail her that others like of it . by which you see that only liuing in religion and pleasing our superiors wil not aduance vs in the way of perfection , nor practising a blind obedience which hath in it neither reason nor discretion ; and presuming to practise vertues in perfection before we are come to any perfection is to break our necks for euer coming to perfection . can a soul of a years standing in religion take vpon her to be come to abrahams perfection ; surely if she do , i should hardly expect to see god prosper that her presumption with an abrahams reward . it is plain therefor that we may very ab●urd●ly oftentimes apply the examples of saints to our poor imperfect case , and get little by it . yet this is not to disapproue of a souls prompt obedience , for that is most laudable . and those souls who are in a contemplatiue course , and end eauour nothing bu● by ●ntring into their interior to be able to regard god and his wil , or cal in euery thing they do or omit , wil grow more obedient & ●ubmissiue euery day then other and perform that which is said ; that they should be subiect to enery liuing creature for god. vvhich those other hasty , and inconsiderat persons who wil pract●se euery th●ng presently in its perfection wil neuer arriue to : but rather for their hastines ( if there natures be not the better ) they wil be found more stubborne , rebellious , and more hard to be ruled fiften , or twenty years after their coming into religion then they were the first day . and then they wil looke for these , and these priuiledges ; their antiquity forsooth must be respected ; they must be exempted from ptostrations , and if they haue behaued themselues more submissiuely , and obediently then others though it were but meerely out of the quietnes of their natures ; they must be obserued , respected and preferred in office before al others , or els they haue infinit wrong ; and they pretend if they be neglected , it wil be a caus of others lesse obedience , and respect to superiors : who they say wil rather prefer others that wil not take it wel to be thus humbled then one who may be made a fool of as i haue been al this while , and it seems euer shal be . had not superiors better wink at a little want of too much forwardnes in an imperfect soul who doth it meerely out of consideration of her own frailty , and that she may not obscure , or put out that little light which by much labour , care , and industry she hath through gods grace , and assistance gotten in her soul for the finding out , and walking in the way of perfection , and contemplation ? yes certainly : it were far better for superiors to passe ouer some sleight imperfections which haue no sin in them , in a s●ul who seriously laboureth for perfection . for such a ●oul wil giue , as it is giuen her : that is to say , that as god of his mercy , and godnes by her conuersing with h●m , by her suffring that he layes vpon her with the best resignation she can , and by obseruing the diuine cal , and wil , and liuing according to the iustice of god , shal strenghten her soul , and purify it in his loue ; and so much the more prompt , and ready to obey wil she be , and giue euery day more and more respect to superiors . and there is one thing in this vertue of obed●ence principally to be obserued , and practised to make it pleasing to god , and an aduancement to the soul : and that is that the thing commanded , and done be according to the iustice of god. but to this may , or wil be answered that al that is not a sin , if it be commanded vs by our superiors is according to the iustice of god. but if this were so , so many more would come to perfection , then do : and it would be far more easy to come to it then it is ; but p●rfection , and sanctity must be gotten by others means then by persuading our selues , that wee shal come to it by simply doing , from time to time what our superio● willeth , or biddeth vs. if with al we do not in our interior regard god in his iustice , as wel as the exterior bidding of superiors , and do it more out of the regard of that then the other : yea as much as is pos●ible ( if we wil do it wel ) we are to do it with a simple pure regard of god , and his cal ; for though the interior cal neuer contradicteth the exterior● ( for if it do , it is to be strewdly suspected ) and that for the most part of things to be done in religion god caelleth the soul by exterior obedience ; yet it is his wil that in al those things as wel as in meere internal , the soul should simply regard him , and that as absolutly as if he by him-self had bidden , or commanded her . neither doth such a soul regard who , or what , or in what maner god requireth it at her hands , but it suffiseth her that it is he that exacteth it of her , whom she in simplicity of spirit endeauoureth to regard in al things with out any mean of creatures ; which maketh the soul indifferent whether she were commanded by an angel , or a worme if it were gods wil : rather to command her , and signify his wil to her by the worm ; not that she esteemed not of the angel in a far higher degree , but becaus she would not make any thing her obiect , or do any thing out of any other respect then to conforme her-self to the diuine iustice in al things , and regard him alone in al she did , or omitted . and c●rtainly let a soul be persuaded , or persuade her-self what she wil as a means to arriue to perfection , she shal neuer find true peace ( if she be of a contemplatiue spirit , and be not defectiue in her natural iudgment ) but by following the diuine cal , and regarding that in al she doth , or omitteth : and though she do al that superiors command , yet to do it with as little regard of them , and as much of god as if he had immediatly commanded her by him-self . and so much as god shal by his grace ( concurring with her care , and diligence ) enable her to work in this obseruation of the diuine cal , so much the more light , she shal haue for the obseruing of it , so much the more profit , and peace wil she find in her own soul : and so much the more shal she walk according to the iustice of god , of which how much the more our works do pertake , so much are they worth and no more : for as tau●erus saith , god rewardeth no works but his own . vvhere it is said in our constitutions that after our profession we haue not so much as powre ouer our own bodies , or souls . i vnderstand it that by the very nature of our profession we are so bound to tend to perfection : that we should do nothing but in regard to god , whose wil we haue ●here professed , to choos for our own , and whose iustice we wil with al diligence perform , let him signi●y it by what , whom , and in what m●ner h● please : without any regard of our own profit , or commodity for time , or eternity ; and certainly in this sense obedience cannot be too much commended . but let our actions be neuer so much commended , and applauded by our superiors , and al others : if it go not right between god , and our souls , it wil be but little to our com●ort , or profit . and if we reflect vpon the circumstances of the superiors command wh●reby wee may obscure that regarding god in our souls we shal neuer become perfect in obedience . for as s. paul saith , powre was not giuen for distruction , but for edification , and applying it , performing it , and exacting it in an other maner then as it was meant , and ordained by god in and by our religious profession : is the reason that so few become p●rfectly obedient : for by making our obedience to regard superiors in the first place ; for example to trouble , and perplexe our-●elues in thin●ing it must be done with this circumstance , and this maner , and at this time , and diuers other circumstances little to the purpose , or els i shal not performe my obedience in perfect●on . this is to tire out my-self , and make my-self weary of obedence , and not to serue god with alacri●y , and ●here●ul willingnes . this is to find his yoke intollerable , and not sweet and easy ; which certainly if it be not to vs it is our own fault , and not his . for he hath set such order , and measure in al things , that the more they are done according to his wil the more easily are they done ; for he is far from being the author of disquiet , and confusion , his spirit i● iustice , and peace , and ioy in the holy ghost . and it is we that by our prepost●rousnes do peruert his iustice , and cause that effect in our souls by that which we pretend he exacts : and so ( as sir thomas more saith ) the vrchin wench goes whining vp , and down , as if nothing she did , or could do ( for some circumstance , or other which was wanting in it ) did please h●m ; vv●● yet indeed is so easily pleased by those of good wils , and who intend , or desire nothing but to please , and content him , and seeke him simply , and purely , not any guift , or grace , but according to his will : that if there were no world but this and that my soul were to dy with my body yet i would choos to serue , and please him alone , and none but him ; rather then by doing the contrary haue al others my friends , and haue al the honors , pleasures , and in fine the whole world at my command ; and this though i were also to suffer , and subiect my-s●lf for his sake to euery liuing creature whilest ●● liued . for in this kind of life lyeth ●●d the greatest heauen that can be enioyed vpō earth . and though he try the souls with diuers temptations , yet he doth it with much regard of their frailty , & doth so accommodate his grace to that he layeth vpon them : that they find he reserues that for to morrow which the soul was not able to haue borne with profit to d●y . and the soul so plainly sees that she of her-self is able to do nothing : so that if she had ouercome one difficulty or temptation a thousand times , she dareth no more confide in her being able to ouercome it again then if she had neuer done it yet in al her life . and yet she is so confident in god , that if it were pronounced vnto her by god him-self ( who can no● deceiue or be deceiued ) that there were infinit disgraces , pains , temptations , pouerties , and confusions hung ouer her head ; al the care she would take would be to beseech god continually that as he prouided those troubles for her , so he may enable her to beare them without offending him therin , and in that maner for his glory that he intended by sending them : for of herself she willingly acknowledgeth that no feather is more easily carried a way with a violent wind , then her soul would be carryed to hel by the least temptation the diuel could suggest vnto her if he did not in al things by his grace protect her . and the longer , and the more faithfully a soul hath serued our lord the cleerer doth it appeare to her , that whatsoeuer is wel done by her it is so wholy to be attributed to god , that she deserues most iust punishment if she take any part of it to her-self ; or presume by what she hath done by his powre , to be able to endure the least crosse that can befal her of her own self . but to return to that i was speaking of , i meane obedience . i say ( in the words of a most learned man albertus magnus maister to the diuine saint thomas of aquin ) that so far as any vertue pertaks of discretion so much of vertue hath it in it , and no more . so tha● if a soul practise humility , charity● obedience , and in fine a●y other vertue without discretion it wil more pertake of folly , then true vertue as the effect in the pr●ctiser wil shew . this discretion is the pure gift of god the which he neuer so aboundātly bestows vpon any but that they are al their life to haue relation daily , and howrly to him by praier , in which he teacheth them as far as it is necessary for them what they are to do , or what means they must take to know what is best to be done in al that they doubt of . for whether he resolue them by him-self , or by others , th●y acknowledge it to come fr●m h●m , neither do they desire to be their own choosers in this , or any thing els , and so it comes al to one passe , as to them ; for they regard him a like in al things . neither can one generally speaking , apply anothers case to onesself without danger : becaus the circumstances may much differ , and so make that in them a folly , which was in another perfection . vvhich many times we blindly do , and no wonder if we prosper accordly . for in al things we are to haue relation to god , and do what he exacts , and not what is the custom or what this , or that body hath done in the like case . and if we do otherwise we shal be as blind as beetles , and neuer prosper in a true internal , contemplatiue , spiritual life . and for want of wel practising this point many get no entrance into their interior al their life , though they haue in them a very great aptnes for it . and this point i haue before touched in one place of these my notes for mine own remembrance , which i haue written down either as i hard them from fa. baker , or as they came into my head when i was least obscured with the passion of feare , to be a helpe to me● or at least some little light when i was not so wel able to help myself . and reason i had hauing so many occasions to try me within and without , and to put me into perplexity , and feare . for one in eminent place did labour ●y his ob●ections to divert me though not with il intention , but out of a pretence of putting me into a course more proper for me , as for example , becau● i was ful of imperfections he pretended that contemplatiue instructions were no way proper for me , and that i took too much liberty by them , they being proper for those of more tender , and fearful consciences then i was . and in fine gaue it me vnder his hand very resolutly as a determination from my gostly father , as in the place of god almighty that those that gaue me contemplatiue instructions , and applyed the liber●y tha● was necessary for contemplatiue souls ( o● which he saith there are not two in al the howse ) to me , might giue me peace , b●● neuer true peace in god. these were his words which did so much astonish me that it made me puruay for al the instructions that i could tha● might vphold me in that which i found was the only way that i could prosper in , or be able to find our sauiours yoke sweet , and his b●rth●● light : for i had suffered so much before god did bestow the fauour vpon me o● being put into a course that was prope● for me , and this for neere ●iue years afte● my coming ouer , and had faln into so many great inconueniences and miseries tha● noue could beleeue it , but i that felt it● and though i made a shift a days to set ● good face on it , yet in the night i bewai●ed my miseries with more then ordinary teares of which god and our blessed lady were witnesses of , though few others on earth . and i did rowse vp al the books in the howse , and whatsoeuer i found that any had done to please god , i took notes of it and did it as i could . and this course i always held since i came into religion : as also to consult with al the men that any had found good by in the howse , and yet al this would do me no good . and me thought i was as great a stranger to almighty god as i was in england when i scarse thought ( as to any good i did ) whether there were a god , or no. and being thus perplexed , and tossed with a thowsand imaginations , and ouerwhelmed with miseries , yea almost desperate through the feare , and consideration of my sins ; my mystris aduised me ●o go to father baker telling me that fowre● or fiue in the howse had found good by him , and that at least it was no harm to try , and it would do me no harme though it did me no good ; for he was a very graue man , and one that was much respected in the congregation , such like words as these she vsed to me and i in my nature being not very hard to be ruled ( though i remember i had no great mind to it of my-self ) did as she bid me which being done i found my-self in fifteen days so quiet that i wondred at my-self : the which was so soone as i had receiued from him some general instructions . as that i must giue al to god , without any reseruation wittingly , and willingly of any inordinate affection to any creature : the which i found my-self willing to do . and that ● must vse prayer twise a day , which i found my-self capable of ; and though i found little of that which is called sensible deuotion , yet i found that with a little industry , i was able to vse it with much profit , and that it did make any thing very ●ollerable which happened to me . yea , and it made me capable of vnderstanding any thing that was necessary for me in a spiritual life , and discouereth daily to me that which is an impediment between god , and my soul as far as is necessary : and makes me abhor to do any thing in the wo●ld for any other intention then out of the regard of god , and becaus god would haue me so do . and i find by , and in the exercise of prayer g●● doth find such means to humble we that al the creatures in the world could neuer haue found them out for me , and also sends me such internal crosses , and shews me yet so plainly what i shal do in them ( if i wil aduance my soul by them as he desireth ) that it were ●ut to obscure my soul to aske questions ●bout them , and wil , or nil i , i must beare ●hem . and thus i see that god doth so ●emper euery thing he layeth vpon me , ●hat it is so much and no more then i am able to beare , & is conuenient for me . and ●e thinks i see that any thing i ouercome ●s so wholy to be attributed to god that i cannot presume to be able to endure the ●east cros in the world , and should think ●t an extreame presumption to expose my-self to hazard , by wilfully putting my-self of mine own accord to the suffering of any thing but what obedience , and necessity prouideth for me , which i find to be enough . thus vpon occasion i haue foolishly strayed from my purpose , and now i return to me matter of applying blindly the practise of saints to our imperfect case : for god wil prosper vs by those exercises that h● thinketh good , and not by those of our own inuentions . if the soul simply regard god in the best maner she can , it wil be as easy for her to see what he would haue her to do , or omit . ( i mean in things that are not sin ) when to ask , when to hold her peace ; when to pray , and how to pray , &c ) as it is easy to discerne her right hand from the left , or the sun from the moon , but this w●l be if she go the way of abnegation , and not els ; and if s●● rest in god aboue al creatures and haue relation to him as wel as she can according t● her imperfect state in al things whatsoe●er either in a general , or particular maner 〈◊〉 the case requireth : for we canno● prospe● any other way in a spiritual course , or b● any other means then the diuine conduct● and this not prospering any other way● or by any other means then god pleaseth may be very wel applyed in some sort t● the case where the director out of his ow● head , and out of his own customs would haue the soul pray in that maner he hath good by : and if god lead her by anothe● way th●n he hath gone , she is wrong howsoeuer it be indeed . and if the soul be fu●● of perceptible imperfections in her outward carriadge , and if in occasions she be apt to ouershoot her-self sometimes in ieast , sometimes in earnest , then he wil determin she is not fit for internal exercises vnles they be very grose and sensible ones . and if she wil not beleeue him in this so far as presently to relinquish her former directions , she goes astray . i●to which directions notwithstanding she hath been put by the adu●se of her chief superior , and found by prosecuting what she had begun that her soul was reformed by little and little , and that she was willing , ●nd enabled by gods grace to amend any ●articular defects that the confessor found 〈◊〉 her , and reprehended her for : only ●hen he misliked her course and would ●ot tel her why nor wherefor , but in a ●onfused maner she stood vpon her gard , ●nd held her peace , hauing before endea●oured by al informations she could , and ●s vvel as she could to expres her-self , that ●he might do things vvith his good leaue , ●nd liking . i say she held her peace , and ●vas confident that her cours vvas neuer ●he vvors for his fearing , and meant not ●y the grace of god to alter it : til supe●iors by diligent examination of her ( which ●he most willingly wil accept , and giue ●hem al the informations she can , as she ●●th done him ) should iudge thereof to ●hose determination she finally meant to ●and . for my part i say , i shal fol●ow her ●xample the best i can . but if besids her ●mperfections , he by some invvard dis●ourse perceiued by her ( when she was in ●ome darknes , and much obscured for that ●ime vvith the passion of feare ) that she ●ad some scruples of her former life which ●roubled her ; though indeed she had been ●duised by tvvo vvho knevv her conscien●e as vvel as she could make them , and vvho vvere men of as much respect as any ●n the congregation , and one of them her cheif superior , and the other her directo● for many years : notvvithstanding i sa● she had both their vvarrants for vvhat sh● did vnder their hands , and indeed find● her-self checked in conscience by g●● him-self in an extraordinary maner , vvhe● she doth in this point yeld to follovv he● ovvn sense , desire , and feare rather the● vvhat they haue aduised her . yet i say ● this ghostly father of hers should think i● not only fit , but altogether necessary t● bring her into al feare he could , pretending that the liuelines of her nature , and th● great couradg she had could not be abat●ed vvith any thing els then vvith lettin● her , and aduising her to diue into her con●s●ience , and case as much as she vvould and that she could neuer come to profit bu● by laying a good foundation by this mean● which he pretended was so necessary for some things which he discouered in her that it was hard ( if possible ) for her to be saued vnles she did proceed in this maner : vvhat would you aduise the poor soul to do ? i wil tel you what i do , and vpon what reasons i do it , as wel as ● can . 1. first , for the il ground which he said i laid , he grounded it vpon , these reasons ● first was vpon the vnsetlednes he thought was in my conscience : which indeed wa● ●s it is at sometimes in which humour he once lighted vpon me . and as to this i comforted my-self that i needed not to ●eare : seeing i had done what i had been aduised to by the said two vpon whom i relyed in it ; nay also when he was better able to iudge in my case , he aduised me the very same him-self . as also when i am in prayer , and most cleer , i see i cannot please god by any other means then by standing to the aduise that hath been giuen me by the said two in this kind . 2. secondly , he grounded himself vppon a conceit , that i held so constantly to the cours i had been put into before he came out of pollicy , becaus i would not be taxed with inconstancy , and also because i might loose the interest in those who had the same instructions , and that partly because they were many of them , the most eminent persons in the howse for natural talents . but to this i answer●ed my-self that as for policy , i did not wel vnderstand it , and so far as i did vnderstand it , i did abhorre it euen out of ●his respect that those who practised it ( in ●he nature i vnderstood him he meant ) ●ead miserable liues , and must oblige them●elues more to the humors of many to ●ring their ends about , ( then the loue of liberty would haue permitted me if ● had had no better intention , ) and lye●● for the most part mis of their ends in tha● which they most desired , and perhaps vndergoe great disgraces in hauing thei● plots discouered : this i say if i had had no other intē●ion would haue made me abhori●● but i also comforted my-self with this : tha● since i first entred into this cours , i neue● desired the friendship or fauour of any creature liuing , nor so much as● durst wis● deliberatly that any thing should happe●● otherwise then it did . and when i though● it for the honour of god , and good of the conuent , i did not feare any disgrace , o● diffic●lty that could happen vnto me i● that i thought fit to be done . and wha● i did in it out of other intention or natural inclination , i desired that god should purge me for it by any contrary succes in the busines as he pleased . 3. a third reason , he had ( as the afore mentioned writing of his giues me to think● as i vnderstood it ) was out of this respect● that i was cheerful , merry , and free , notwithstanding he had iudged my case to b● so bad , and perillous , whereby he might think that i sleighted his admonishmen●●● and was insensible of my own miserable case . as to his i had these reasons to comfort and helpe me . one was that refle●ing vpon my owne conscience between god , and my soul , i saw no caus but that ● might hope that matters went wel between him , and me ; and that i was ne●er the wors for his fear of me , and some things he charged me with i found my-self innocent of , and some others i found my-self guilty of i endeauoured the best i could to amend . also for my shewing my-self cheerful , it was partly to beare vp my-self ; and partly because i thought that was the way to make him the sooner to let me alone , as indeed it happened . and another reason was because i am naturally sad , and had more then ordinary exercise as that time which made me more subiect to it . and also i find it necessary to be as cheereful as i can , becaus nothing obscures my soul , and hindreth my prayer , and transcendance so much as yeelding to sadnes . i also perceiued both by his writings words , and sermons that he in al things almost misvnderstood my case , that though he were very spiritual as for his own particular , and in a course that he seemeth to me to prosper very wel in , and which was apt to be much applauded by the admirers of sensible things ; yet he was far short of being able to direct a soul to contemplation who was in nature , and by grace apt for those instructions that tend to it . and i perceiued also that although he could ●auour almost no books but those of contemplatiue authors , yet he stil mis-vnderstood them so in his application of their writings to others that al his proceedings turned rather to the breeding of a dangerous multiplicity in the soul , then to the riddance which is so absolutly necessary : that without the director help the soul in that , in vain is al he can do to her , as to her comming to contemplation . i also perceiued that he misliked the happy i●structions we had receiued , ( and which caused in me so much peace , and comfort : after so much perplexity , and affliction ) because some had mis-vnderstood , and mis-practised , and mis-applyed them . this i say made me much to suspect his sufficiency , as for rightly vnderstanding contemplatiue instructions in which , and by which ( as i had experienced for fiue , or six years before ) i could only prosper , and liue contented i● my state . this i s●y i wondered , at because it did plainly appear that those who were weary of those instructions , in which other prospered so wel , were for som● notable reasons wholy vncapable of benefitting them-selues by such instructions 〈◊〉 least in these days when true spirituality hath so many oppositions , and aduersaries , and so few that helpe , and beare vp a soul in them , and i say vpon these tearmes such souls can neuer hold to them . and therefor it were fit ( and he as fit as any ) they should seek to be put into a more sensible cours , which might be taught by man from time to time as they stood in need of . vvhereas others who are truly capable of spiritual contemplatiue instructions , after the soul is once wel instructed , her director hath little to do but to rid her in al things as much as he can lawfully , and to refer her to god , who can only teach perfect prayer , and bring the soul to true perfection . but those men who think them-selues able to bring a fool to perfection of prayer by imposing their deuises vpon her , and wil limit god by their pretending that she is bound to obey them , and can prosper by no other exercises then ●uch as they seeme to haue found good by . from such men i say god blisse al capable souls , least they put them-selues into their hands : for if they vnder any pretence follow their inuentions , and leaue the way that god hath placed them in , and would prosper them by ; the miserable effect wil shew how little part god had in this their doing : for as his workes haue most happy succes , so ours haue mo●● woful ; and if we lay it vpon obedience we do god infinit wrong . because the effect of obedience if it be true obedience , is very profitable to a soul , and neuer preiudicial● but it is when we giue that to caesar , that 〈◊〉 gods , that it succeeds il with vs by obeyng ● for by this pretended obedience we darken , and obscure our soul contrary to god● meaning , and intention . and it is always seen that when a soul suffereth her-self to be put out of her way by a director , or superior , that when she thinks she hath done al she can , as to the doing their wil , yet she is further from it then she was before , and both the superior , and she mis of their desire . she because she hath lost her peace which made her capable of giuing her superior his due without preiudice to her soul , and of doing it , as it was gods wil she should ; the which now she finds clean contrary by reason of her peruerting the sweet order of iustice , she being now so obscured that she knows not what to giue god , and what caesar. and by this means the superior also misseth of what he intended , because now the soul giueth him lesse then she did before . vve haue infinit examples of the happy succes of saints though their superiors were not always such as seconded them in al particulars , sometimes they being such as did not vnderstood them , and god permitting it for their greater good . and a soul shal always find contradiction from some superior , or other : and yet if the soul liue in her interior as she should , it wil be no impediment to her progres , no more then it was to s. teresa , ioannes de cruce , balthazar aluares of the society of iesvs who was persecuted by his order , and his writtings supprest ( as i haue heard euen to this day . and ioannes de cruee besides other cōtradictions eight months put in prison by his superior . and these souls though they might seeme to others to haue varied from true obedience ; yet the effect shewed they were far from such matter . and these days there is in contemplatiue souls a more seeming disobedience then heertofore because there are fewer superiors then euer there were that wil concur , or approue of their proceeding . but doth this exempt religious from the right obedience more then heertofore ? no certainly ; for their is no way but by obedien●e to come to god , and no vertue without obedience is pleasing to god. but it is an obedience that regardeth god , and that doth what he would : and not a foolish pretended obedience which is in the letter , and not in the spirit . none can truely see how to obey but out of an internal light giuen and imparted to the soul by god , who is the true teacher of obedience , and al other solid vertues . and in these dayes where true obedi●nce is so little knowne , and where obedience is counted to be practised in perfection , when the subiect is punctual out of a simpathy of nature with his superior , and can by reason of a quiet nature magnify him , and think that they must haue no other relation to god in his world then by their superior , whom to please , and whose good wil , and good word to enioy is the perfection of what they came for , without further acq●aintance with god in their soul. this i say being now tearmed obedience , it is no wounder the world is so scarse of saints . god i beseech him teach vs that obedience which is sou●d ; for the other vanisheth away as smoak as to any solid effect in the foul . it is an easy matter to talk , and exhort souls to conforme themselues in their interior to others where there is no obligation , or any profit to come of it , & though it be against the streame of a true spirit , and ●al , and though he that thus aduiseth vs is heer to day ; and gone to morrow ; yet the perplexity that comes by such proceedings , if it be contrary to what god requires of vs , may sticke by vs while we liue to our great harme and grief . but were they that thus vrge vs ( out of a certain custom ) euer put to it themselues ? no su●ely : for if they had they would haue more feeling of others being put out of their way . i speak not of a direct putting of a soul out ; for that is to palpable of being il , but of a● indirect which pretendeth many things in excuse , and in particular more perfection , &c. but the poor soul if she be by these pretences put out of her way , wil find her-self both void of comfort , quiet , and perfection . for god neuer prospers indiscreet , and inconsiderate proceedings ; though we in them , and for them be applauded by al the world . al that draws to multiplicity , and estranging from god , in our interior let vs blis our selues from as the poison of our soul , and any thing , or creature that would interpose it-self between god , and our soul , is an impediment to ●ontemplation wo be to those souls , if they haue a capacity for an intern●l life , that are studying how to write and speake to creatures to the powring out of their affections . for by this means their affection wil be taken vp by the way , and the creatures wil be more regarded then the creator , though the subiect of their writings be of , and for god. much vanity i haue known in this kind , the ghostly father admiring the wit , deuotion , and humility of his penitent . and the penitent b● hauing her proceedings in that kind admired , published , & applauded by her ghostly father , was in great danger to vanish away in her own cogitations . these sensible proceedings often draw the soul ( do what sh● can ) more to men then god. there are two things now a days by which we take vpon vs to measure other mens perfection . the one is by the quietnes of their nature . and the other is if we be superiors we iudg , by the simpathy that is between them , and vs ; tearming them most humble , obedient , &c. that are most stutable to our spirit , and sense , those specially do so whose exercise is in sense , and who put much perfection in sensible deuotion . but certainly true humility is so subtile a thing that none can iudg who is most perfect therein , but god ; and those to whom he reuealeth it . and this is the reason why it is said ; tha● the iudgments of god are far different from , those of men . powre was giuen by god , for edification● and not for distruction . the which edification principally consisteth in the superior-accommodating him-self to the interior diuine cal of his subiect ; and with that intention are al religious professions made , and to be intended by the professors , and accepters of the profession , and especially ac●ording to the intention of our holy mother the church , by whose warrant those pro●essions receiue their validity . and therefor a superior that neglects to proceed with ●is subiects according to such their diuine ●●l accommodated to the rule strayeth from the scope , and intention of religious pro●ession . and for the auoiding of these mischiefs , as also for the difficulty that the superiors find , & haue in the true discouery of ●●ternal cals that are of meer spiritual things , i may say was the caus , wherefor the holy ghost ( who is the proper maister of true spirituality ) hath inspired the pens of the torrent of his doctors of the holy church , to declare , and teach that souls as wel in religion as out of it , are free for their meere interior whereby they may be able to follow such teaching from the holy ghost him-self , as man cannot afford them : though man may hurt , or destroy such teachings easily where god permitteth it : and themselues yeld to it to their own great los , and harme . and the interior is of that great , and infinit worth , and moment , that so that that may be wel , it is no matter what commeth of al other things . yea then al other things wil be wel , if that be in good case by harkening to , and following the diuine interior cal which is al in al , to a capable soul. o wo , wo , yea a thousand times wo to a soul that is frighted by any threats , ouercome by 〈◊〉 temptat●ons● or cast down by yelding 〈◊〉 feares into that perplexity which make● her vnfit to heare , and follow what g●● speaketh to her soul , and dis-inableth h●● from following prayer , which seraphina● firmanus tearmeth for the nobility , a●● worth of it ; omnipotent ! o you souls wh● are capable of prayer , be greatful to o●● lord , for it is the greatest happines that ca● be possessed in this life . for by it , it is ea●● passing through al things how hard , an● painful soeuer . by it we come to be fami●liar with god him-self , and to conuers 〈◊〉 heauen ; by it al impediments wil be re●moued between god , and our souls ; by 〈◊〉 we shal receiue light for al that god woul● do by vs● by it we shal come to regar● god in al , and wholy neglect our-selue● by it we shal know how to conuerse o● earth without preiudice to our souls . an● in fine by it , we shal prays god , and be●come so vnited to him , that nothing shal b● able to separate vs for time or eternity fro● his sweet goodnes . o let him be al in al to v● who can only satisfy our souls . he is his ow● prays in which , and by which we are infinitly happy though of our-selues we a●● able to prays , and loue him , but in a very poor maner . who can say ( that desires nothing but to loue , and prays him ) that th●y ●e poors seeing , h● 〈◊〉 ho is more theirs then ●ey are there own , is so rich , and to whom●othing ●othing is wanting that should make him● infinit happines . in this let vs ioy , in this ●t vs glory without intermission . vvhen ●e are not able actually to attend to him , ●nd prays him , let vs commend our hart , ●●d soul to the saints in heauen who with●u● ceasing prais our lord. let vs by them do ●●at which we are not able to do by ourselues . ●ea let vs desir him ( who is his own prays , ●o is only able to do as he deserueth ) to ●pply what he desirs we should wish him . let vs rest in him alone , and not in any●hing that is , or can be created . let vs not ●eek the guift but the giuer . let vs seek no o●her cōfort , but to be able with out al com●ort to be true to him . o how little is al the ●oue we can giue him in cōparison of that he●eserueth ●eserueth from vs. vvhere therefor is their ●●ome in our souls , for any created thing ? let vs wish , and desire , and as far as it lies 〈◊〉 vs procure that al loue be giuen to him . let him haue al glory al honour , & prays . ●et vs desire the fauour of none but him●lone ●lone , to whose free disposition let vs stand for time , and eternity as absolutly by our ●il , as if we had neuer had beeing . no●hing we do or suffer let vs esteeme great , for our sins deserue we should endure much more . let our whole care tend to the magnifying of him ; let his honour be ours , 〈◊〉 glory ours & let vs seek nothing but to 〈◊〉 wholy his : who is most worthy to be th●● he is . it is his delight to be with the childr●● of men ? vvhat should comfort vs , but t● prays , and loue him . those that seek him sha● find him if they seeke him withal their ha●● o who would seek any thing instead of hi● or any thing besids him , being he is not mor● willing to giue vs any thing then him-self● heere by grace , and in heauen by glory● let vs adore him in spirit and truth , al w● can giue him is nothing vnles we entirely giue him our selues , and that also canno● adde to his greatnes , and glory ; yet if we do this , so much doth maiesty● esteeme of this guift , it being al we can giue him ; that for it , and in requital of it , h● wil giue vs him-self . al his guifts , and graces are as means to the preparing vs for thi● end , if we vse them rightly with humility , & according to the iust wil of god● let vs extend our wil to serue , loue , prays , please , and magnify our lord to the vttermost we are able : yea without al limits , or bounds , let vs desire his honour , til suc● time as we may be swallowed vp in the bottomles ocean of al loue , & prais god i● him-self in whom , and by whom only we can prays him , as we ought . let vs loue hi● here as far as we are possibly able witho●● ●egard of our selues either , for time or eter●ity . this is the humble loue that feeleth ●o burden . this is the true loue that know●th not how to attribute any thing it doth , ●r suffereth to it-self . it chooseth not wher●n god should make vse of her , but accommodateth its-self to his pleasure in al things . ●f it were his wil to haue it so , she would ●ather for euer be picking of chips , or straws ●hen out of her own election be doing that ●hich is most admired , or might seeme to ●er to procure her the greatest reward . o ●ou souls on whom god bestoweth this loue●hink ●hink it not much to beare the burden not only of your-selues but of al you liue with : ●or god beareth you vp in al , more then you ●an conceiue or imagin ! beware aboue al ●hings of pride ; for that cast even angels ●ut of heauen . a soul of prayer as long as ●he keeps humility is in little , or no peril of going out of her way . giue to caesar that is caesars , and that to god , that is gods. if there be not som●●hing due to god which cannot be giuen to men ; or if it were so confused that there ●ere no certainty what were due to the one , ●o wit god : and what were due for god●o ●o the other , to wit , man : a soul would be so confused as to teaching , and leading the way of perfection , that she would neuer know where to begin , and where to end● or when she did wel , or il . for certain● when the soul doth that by men , wh● ought to be done by god , and can be d● by none but him ; it goeth not wel with h●● as for walking in a true cōtemplatiue co●● she also doth not wel when she would ha● god do that by himself , which he would d● by means of superiors , or directors . a●● certainly if a soul be a capable soul of co●●templatiue instructions , and be wel groun●●ed in them by help of one experienced , a●● walk the way of entire abnegation seeki●● god , and not his guifts , and be diligent 〈◊〉 obseruing what god wil do by himself 〈◊〉 her soul , and wherin he referreth her t● others , and walk with that indifferency th●● it is al one to her which way , or by who● god wil manifest his wil to her : she shal 〈◊〉 easily see what , and how to do in al thing● to please god best , as she may discerne th● sun from the moon . and this is to giue th●● to god that is gods , and that to caesar that i● caesars . finis . deuout spiritual reader . i desire none other should cast their eye on this true interne spiritual booke ; and i doubt not but your patience wil beare with ●he many faults escaped by a strangers pres●e ; and your charity correct them by ta●ing your pen in your hand , and adding ●hat is wanting a whole word , a letter , or letters , and taking away what is super●●ous . one great one i wil particularly duise you of , to wit page the 19. l. 22. in ●he preface there wants a not . so that you must read , wanting not those , in steed of wanting those . for so it is in the original in her own hand . the others the sense wil direct you how to correct . adie● . the approbation . hauing read ouer this smal treatise en●tituled , the spiritual exercises of th● most religious and verruous dame gertrud● more , &c. with much comfort , and edification seeing the feruent expressions o● diuine loue in her pious soul. and finding nothing in it iarring with the vniuersal belief , or christian morality of our catholike church , i haue willingly approued it as such ; and set my hand heervnto , at paris the 26. of march 1658. hen. holden . the approbation . these confessions or soliloques writen by the late deceased dame gertrude more religious of the english conuent of cambray of the holy order of s● bennet , pious fspring of that noble and glorious martyr sir thomas more , chancellor of england , contayning nothing but a true practise of that diuine booke of the imitation of christ ( restored of late to the true author iohn gerson venerable abbot of the same order ) approoued by al for the mirrour of christian and religious perfection , needs no approbation but a serious recommendation to al such as desire a true pattern to attain to the perfect loue of god by affectiue prayer and practise thereof . sic censeo ego . parisiis . 1. aprilis 1658. fr. vvalgravivs doct. theol. monachus & prior benedictinus . confessiones amantis . the confessions of a louing● & pious soule to allmighty god. the first confession . my lord ; we often read in our office ( of the breuiary ) that those that forsake all for thy sake , shall receaue a hundred folde in this life , and life euerlasting in the next . this we read , and heare ; this was spoken by thy owne mouth , and therefor of the truth thereof we cannot doubt , nor in the hope ●hereof can we be deceiued ; presup●osing we on our part be not wanting of that which is necessary to the per●ormance of that which thou exactest . but tell me , i beseech thee , my god● tell me i say for thy owne sake , what i● it● , that thou exactest of them who shal● obtaine this thy promise ? for i see ma●ny leaue their parents , friends , ac●quaintance , their fortunes , their ric● possessions , contrey , and all , and ye● is it plaine that they finde not this hundred folde in this life ; that is the forerunner of the euerlasting in the next . for i see their state is a burthen to them , and the obligations of obedience and religious obseruance is esteemed by them a great seruitude , and burthen . what is the meaning of this my lord● shall i doubt that those who resolutly , and willingly forsa●e all the world for for thee would sticke at forsaking themselues also , seeing that by forsaking , and denying themselues , they should find thee in a most particular maner in their soules ? is such forsaking of ourselues to be accounted a loosing of our selues ? o no! but it is a most sweet● and happy exchange , to leaue o●● own● wills for to performe thine ; to be subiect for thee to euery liuing creature , is not a burthen , but the greatest ●iberty in this world . but ( alas ) my god , the reason why we finde thy yoke a burthen , is , because we beare it not with thee , by which only it is to be made an easy yoke . if soules who haue actually forsaken the world , and in desire themselues also ( which most comming into religiō are desirous to do ) were but putt into some course between thee , and their soules by those who had the care of them , or authority ouer them , they would not , as th●y doe , fly backe from their first intention , but would euery day more , and more by conuersing with thee , get more light to know thy will , & strength to performe it ; but being ignorant how to conuerse with thee , and how in all things to haue relation to thee , thy yoke becomes more , and more burthensome to them , and euery day they fall into new difficulties , and inconueniencies , and are in danger at last to fall into open rebellion against their lawfull superiors , and some of them into strange friendships ; a thing which is worthy to be bewailed with blouddy teares , that harts capable of thy loue , and by profession consecrated therevnto , should so miserably loose themselues in powring out themselues , where , and from whom no true comfort can be found , or had . o lord , remoue these impediments from those who are thine by so many titles ; lett them know thee , and of thee , that they may loue nothing but thee ; and lett them loue thee that they may know themselues , and their owne weaknes● and also thy power and maiesty . o my lord , how infinitly is my soule bound to praise , and loue thee , since by meanes of a faithfull seruant of thine , i haue been instructed in thy law , and taught how to haue in all things relation to thee , my only beloued , by which means all crosses , miseries , paines , disgraces , temptations , are most tolerable to me , i hauing thee so present to whom i may speake , or write , and by whom ( though i am contemptible in the eyes , as i iustly deserue to be ; of all the world ) i am not yet despised , or ●eglected ; for which infinite mercy , ●ll praise and honour be giuen to the● . o when shall i be grateful● to thee ? or ●hat sha●l i render for all thou besto●est on me ? i haue nothing , but a hart desirous to loue , and praise thee ; but for ability to do either , alas , my god it is wanting to me . o that all loues might be wholy conuerred to thee ! at least lett those who haue dedicated themselues to thee , cease to desire any thing out of thee ; send them meanes to know how sweet it is to haue no friend but thee , and to be neglected by all but thy sweet mercy . o can that soule that loues her god for very shame complaine to any other then himselfe of what she doth sustaine ! no way to her was euer sound , nor euer shall there be , but taking vp thy crosse my lord , thereby to follow thee . this is the way , the truth , the life , which leadeth vnto heauen , none is secure , but only this , though seeming nere so euen . those that do walke this happy● path , iesvs doth company ; but those who go another way , will erre most miserably . and in this way do not think much , that thou dost much endure ; no , though it be from holy men ; for god doth this procure , that thou maist seeke himselfe alone , and putt thy trust in him , and not in any creatures liuing , how good so ere they seeme . for suffring by the meanes of th' ill will little thee aduance ; but to be sensur'd by the good , goes neere to thee perchance● alas we shew but little ●oue , if we must choose which way , our lord must try our loue to him , and not in all obey . we must submitt our selues to him , and be of cheerefull hart ; for he expecteth much of them who be of maries part . for she must beare a censure hard from all without exception ; but thou , o lord , wilt her excuse , who art her soules election . if she will patiently sustaine , and be to thee attent , thou fauourably willt iudge of her , who know'st her harts intent . for all but thou , as well she sees , may erre concerning her ; they only iudge as they conceiue , but thou canst neuer erre . complaine not therefor , louing soule , if thou willt be of those , who loue their god more then themselus , and maries part haue chose . if all thou dost be taken ill by those of high perfection ; and further if thou be accus'd to be of some great faction , our lord will answere all for thee , if thou willt hold thy peace , and from contentions , and complaints willt patiently surcease , leauing all , care vnto thy god , and only him intend ; yet what is ill , reforme in thee , and this will all amend . as farre as he doth thinke it good , who is most iust , and wise , he will thee by afflictions purge , from what displease his eyes . willt thou of all that loue thy god , from suffring be exempt ? o no , but blisse , as others do thy god , and liue content ! amidst the various accidents , that do to thee befall , committ thy selfe , and all to god who seekes our good in all . thy selfe art blind , and cannot iudge what is the best for thee ; but he doth pearce into all things , how h●dd so ere th●y be . my hart shall only this desire , that thou my lord dispose , euen as thou pleasest in all things , till these myne eys thou close by death , which i so much desire , because it will procure me to enioy my god , my all . where i shall be secure that none from me can take my lord ; but for eternity , i shall enioy my only good , and to him euer be vnited by a knott of loue , which nothing shall vnity , but will remayne , as permanent as his diuinity . o happy houre , when willt thou come , and set my spirit free , that i may loue and prayse my god for perpetuity , contemplating his glorious face with all that him adore , singing with them his sweetest prayse , for e●er , and euer more ! in this is such and so great comfort , and peace , that well may the soule be tearmed to receaue a hundred folde in this life , who despiseth it-selfe , and all other things that it may finde thee , o how free is such a soule to fly with the wings of loue to the throne of thy diuine maiesty ; neuer was there , or can be imagined such a loue ; as is betweene an humble soule , and thee . who can expresse : what passeth between such a soule , and thee ? verily neither man , nor angell is able to do it sufficiently ; and the more such a soule knowes of thee , the more sound becometh her humility , the which thy selfe only can teach one perfectly ; and it is impossible to gett it in verity , and perfection , but by conuersing with thee . o my god bestow this heauenly gift on me , which only findeth fauour before thee . those that possesse it are able in , and by thee to beare all things , to vnderstand all things as farre as it is necessary for them . for one learneth more in prayer of thee in one hower , then all creatures in the world could teach one in fifty yeares ; for that which thou teachest is sound , solid , and secure ; because it tends to nothing but to loue thee , & neglect it selfe . thy words bring force & strength in themselues ; thy words are words of peace to the soule ; thy words are not like the words of men , which passe , as a sound through the ayr ; bu● thyne pearse the very bottome of our soules ; lett me hearken therefore to thee , who speaketh loue and most certaine truth ; the wisedome of the world is foolishnes before thee ; but thy wisedome is much to be desired , and for it willingly ought we to giue all our substance ; to it we ought to be espowsed ; and by it if we will be happy , all our actions ought to be gouerned . allthough thou didst say , that vnlesse we become as litle children we could not enter into the kingdome of heauen , yet withall thou hast said , that we ought to be wise as serpents , and simple as doues ; where thou puttest that we should be wise before we be simple , and not simplicity before wisedome ; whereof i aske thee the reason , o my lord , with all the humility i am possibly able . for it seems to me● that therein● as in all thy words , there is a hidden mystery ; tell me , i say , my god ( of whom in all cases , and doubts i aske solution , and many times by it thou dost make many things manifest to my simplicity ; ) tell me ● say ) what was the reason ? verily it seemeth to me , that thou biddest vs be wise before we become simple , becaus that is only true simplicity , which followeth true wisedome . for we cannot become truly simplified in our soule , but by thy heauenly gift of true wisedome . for there is a simplicity which is without wisedome , and discretion , which litle auayleth to perfection . this vertue of simplicity becometh more , and more perfect in the soule , as she increaseth in humility , and charity ; yet at the very first of our conuersion this is in some sort practised by vs , if we do as we ought to do . as for example ; to become pleasing to thee , it is absolutly necessary that a soule walke simply and sincerly before thy selfe and all men ; and read , and heare , obey , and per●forme all in a simple , and humble maner ; not searching into that which belongeth not vnto her ; this ( i say ) thou dost exact ; for nothing is more odious to thee , then the contrary practise ; but yet this doth not diminish our naturall reason ; but maketh it more cleere , and able to comprehend what is necessary for vs. this vertue also therefor bestow vpon me , who euen in my nature ( as thou well knowest ) did euer aboue all things hate dissembling , and dissimulation . o lord , poore as i am , and most sinnefull , thus thou ●eest how i presume to speake vnto ●h●e ; but easily shall i obtayn pardon of thee , becaus thou ouerflowest with ●he aboundance of thy mercy ; for wh●ch glory , prayse , adoration be to thee , who art my lord , and my god , and only desired by me . i haue no friend to speake , or treat with but thee , and some of thy saints , to whom thou hast giuen charge of me , and to whom i fly when my sinnes affright me ; amongst whom next after thy deare mother , the queene of mercy , is my beloued s. augustine . o glorious saint whose hart did burne , and flame with loue diuine , remember me most sinnefull wretch , who hunger staru'd doth pine . for want of that which thou enioyest in such aboundant measure ; it is my god that i doe meane , my ioy , and all my treasure . thy words o saint are truly sweet , becaus thou dost addresse them vnto him who 's only meet our mis'ries to redresse . at whose intorcession much hast thou done for me ; honour them , my lord for me who am so poore that● haue nothing to present them , or thee ; only a desire of being gratefull to thee , who be by all eternally pray●sed . amen . ( it was s. augustine the doctor and amorous seruant of god , that she heere meant . ) the second confession . omnis ex vobis qui non renunti at omnibus quae possident , non potest meus esse discipulus . qui habet aures audiendi audiat . all you who renounce not all you possesse , cannot be my disciple , who hath eares of hearing let him heare . these are thy words , my lord which though they seeme hard at first , yet being explicated to our soules by thee , they become most easy , and sweet to performe ; teach me therefor my god , i beseech thee for thy mercies sake , teach me i say , how i ●hall perform this to the glory of thy●oly ●oly name ; thou hast inflamed my ●art , as thou knowest , with such a con●inuall desire , and longing after thee , ●hat it seemeth easy to me to performe whatsoeuer is exacted by thee . for ●hough i be fraile aboue all i can expresse , or imagin , yet i am confident in thee , by whose helpe and power it is possible to giue me to do all that it pleaseth thee to exact of me ; teach me to do thy will , becaus thou art my god. lett me loue thee , becaus to want thy loue is a most grieuous affliction to me . farre as thou knowest , it is from me to haue willingly a deuided hart to thee . is it possible that hauing but one soule , & hart , i should bestow any of the affection they are capable of , on any thing but thee ? o fa●r be this from me ; nothing that could happen to my soule would so afflict , and discomfort me , as to see it adhered to any created thing , or to it very-selfe , willingly , to the impediment of my being wholy possessed by thee . make me that thou wouldst haue me , that i may as thou exactest , prayse thee . this shall be my study , my care , and all my endeauour , to sing in my hart songs of loue to thee , who art only desired and sought after by me ; in thy prayse i am only happy ; in which my ioy , i will exullt with all that loue thee , for what can be a comfort to me , while i liue seperated from thee , but only to remember , that my god , who is more myne , then i am my owne , is absolutly and infinitly happy ? o lett this thy loue wholy transforme me into it selfe , that i may become insensible to all created things whatsoeuer ; lett me be wholy possessed by thee , who by so many titles laieth claime to me . can i say , or think that any thing is worthy of loue but thee ? o , no ; but if i had then thowsand harts , all were to ● little to bestow vpon thee● shall● i any more be so miserable , as by louing , hauing , adhering to , or desiring any created thing , to become estranged from thee , in whom i haue placed all my hope , loue , and desire● i haue indeed chosen thee for my only loue , light , hope , comfort , refuge , ●elight , and whatsoeuer ells can be desired , or imagined , but it was not of ●y selfe ; but thy mercy and goodnes ●nforced me , euen whither i would 〈◊〉 no , by sending me the meanes to now how to serue thee , and withall ●iuing me grace of loathing all wh●ch was not to be a helpe to me . o ●●ese thy mercies when i recount be●ore thee , euen depriueth me of my ●ery senses , to see thee to haue been so ●ood , & mercifull to her , who as it is ●ade plaine to me by thee , hath offen●ed , and been more vngratefull to thee●hen ●hen any i did either see , or heare off . ●hall not i therefor humble my soule ●efore thee , and at the feet of all for the ●●●e of thee , who hath been thus tender of her good , who of all thine is the last , ●nd least , and most contemptible ; the ●hich being so apparent to me , i will ●et more and more humble my self ●y desiring to be despised by all , for ●●y honour , and glory . thus , my lord , ●ust , and ashes presumeth to speake ●nto thee ; and sitting alone i read what write of thee , and calling to minde what thou hast done for me , i reioye● in the multitude of thy mercy . fo● nothing can heere be found in what i heere write for my comfort , being bannished from him whom till i may enioy as he is in himselfe nothing will ● rest in ; for nothing can satiat me . yet as i say , it alaieth my grief for hauing offended thee , and of being thus remo●te from my beginning ( to which mos● ardently i long to returne as pure , as i was created by thee ) this my speaking in all my misery to thee . none therefor● can wonder at me . for as one who desi●reth the prefence of her beloued , and expecteth when it shall be , can take no comfort till she see whom she so much desireth ; in the meane while spending her tyme , sometymes with thinking that this ioy to her will shortly be , and sometymes being wearied with long expectation , she employeth her self in some thing which may a litle recrea● her hart , while thus with her it must be ; and aboue all it is a pleasure to her to heare of him , which she cannot ●et see . thus , o lord , it passeth euen ●n that loue , which will , and deserueth ●o passe ; which none deserueth but ●●ou . and there is no comparison able ●o expresse the loue which is between a faithfull soule , and thee . for the more we loue thee , the more pure and quiet ●ecometh the soule by this thy heauenly charity , whereas , alas ! it fareth ●arre otherwise with vs when we loue any thing out of thee , & which , is an im●ediment to thy loue ; which misery before thee , in the bitternes of my sou●e , i bemoane ; becaus thou hauing made our soule so capable of thy diuine loue , and so able to haue relation in all to thee , it is an ingratitude able to ●s●onish me , that we should east away our loue vpon that which is so litle able● to satisfy our soule , and whereof there is as litle certainty as there is of the ●ind ; yea euen in a moment we loose the fauour , and opinion of one , vpon whom we haue bestowed much tyme in winning it . o folly , which be henceforth farre from me ! lett that infinit extent , and desirable freedom of my will , powre it selfe out wholy vpon thee , that at last i● may become perfectly vnited to thy diuine maiesty . o how litle worth ( when ● am with thee ) is the desiring of the prayse , applause , and commendation of men , who are now o● one mind , and now of another , nothing being permanent vnder the sunn . verily when in thy light i see this truth , it seemeth to me to be an intolerable burthen to be esteemed , and praised by men , whose fauour often maketh vs incurre thy displeasure● at least my frailty causeth it so to me . helpe me therefor , and make me by all to become truly humble , and pleasing to thee who be adored three and one for all eternity , to thy infinit glory . amen . the third confession . o that i were able to winne the harts of the whole world to thee ! which seeing i am not able to doe , lett me be no lett at least to any soules of ●eing thee . all loue and prayse is due ●nto thee , and all paine , reproach , confusion , and shame vnto me , which ●rant i may beare without offending thee , and then a thousande times wellcome be any of them , which may in●rease my loue to thee . o let me forsak all for thee , which thou willest vs to do , that we may find thee ! what is this thou saiest ( tell me thy poore seruant ) leaue all ? haue i any thing to leaue which is not more burthensome to keepe , then it is paine to leaue . if i seeke my selfe , what do i labour for , but my owne paine ? if i forsake my selfe for thee , behold a most sweet peace is found by me . thus there for are thy lawes ; the more perfectly we performe them , the more delightfull is thy yoke . they were made by thee out of thy loue to vs ; and if we loue , they will be most easy , and pleasant to vs. for indeed where thou biddest vs leaue and forskae all , that we may find rest in our soules , thou speakest to vs , as being sensuall . for when we leaue our freinds , riches , honours , pleasures , yea and euen ( which is most of all ) our very selues , wha● haue we left , or forsaken ? some thin● indeed , as it seemes to vs , these thing are , when through blindnes , and igno●rance , we esteeme them as benefit and comforts ; but doing it vpon 〈◊〉 word , we find we haue left nothing , ●● find thee who art all things . we haue left our friends , who are incident to leaue vs , when we stand in most need of them . we haue left honour , which being had proueth nothing ells but● meere burthen to vs. and so in fine nothing is there to be left , which if 〈◊〉 did but loue our owne peace and qui●● without all further respect , we would choose as the very best what thou do●● exact . for vertue is amiable in it self● and those that had but a very shew of it , as to what it is indeed , euen among the heathēs were honoured for god● who therefor would not follow the my god , in whom alone is to be foun● true good ? thou teachest the milde and humble , thy wayes , and thou rest● willingly in a peacefull hart . what ca● bring true peace to our soule , but t●● ●oue ? giue this loue therefor to me , ●ho wisheth and de●ireth only , that ●n all i may be true to thee . the fovrth confession . o my lord and my god , to whom i dust and ashes am not worthy to speak ! yet heare me my lord recounting heere before thee thy owne ●ords spoaken by thy seruant in thy name , who art truth it selfe . venife filij ●●●ite me , timorem domini docebo vos . pro●ibe ling●am tuam è malo , & labia tua ne ●juantur dolum . diuerte à malo , & fac ●nam ; inquire pacem , & persequere eam . conte ô sonns hear● mee i will ●each you the ●eare of our lord. forbid thy tongue from euil , ● thy lips that they speake not guile , turne ●rom euil and do good , seeke peace , & pro●ecute itt . heere thou biddest me as thy child come to thee , and thou willt teach ●e thy feare , as that thou art my lord. ●eere thou biddest me refrain my ton●ue from guile , and my lippes that they spea●k not guile , and also hate euill , and do good , inquire afte● peace and follow it , these last words in●deed comprehending all . but of who● shall i inquire peace my lord , & my go● of whom i say , shall i inquire to lea● it ? truely of thy selfe , who in teachin● me the way of peaoe , canst giue me gra●ce to follow it . of thee therefor i desi●re to learn , whose words are work● speak to my hart ; speak so that i may heare , and follow it ; giue me the humility which knoweth no guile ; giue me the loue that accompanieth it . l●● thou knowest that there was neuer more necessity of begging in this kind thy helpe ; because humble loue is now of the world allmost vnknown , yea euen of them who should teach it the res●● the wisedome of thy truth is sett a side● and that which is the wisedome of the world beareth sway ouer all ; out of which it groweth , that euen humility , obedience , and charity ( the most noble vertues that are , or can be ) are exacted and practised euen by way of humaine policy , which maketh so litle vnion in the world be●weene them ●hose whole study ought to b● , how they might loue , and draw most forci●ly all the harts , and soules in the ●orld to the pure loue of thee . o lord how farr haue our sinns cast vs from ●hee ! in lighten my soule , o lord , i ●umbly beseech thee , while heere , to my greif , i do in the bitternes of my soule , rehearse these things befor ●hee , whom i ( most contemptible , and ●nworthy ) find in all so willing to ●ear , and help me . if we would loue , we should aboundantly partake of ●hee . for nothing is held by thee too deare for them , who alone aboue all creatures , and comforts seek the pure ●oue of thee . out of this true loue bet●een a soul and thee , there ariseth such a knowledg in the soul , that it ●oatheth all that is an impediment to ●er further proceeding in the loue of thee . o loue , loue , euen by naming ●hee , my soul looseth it self in ●hee ! nothing can satiat my soul my lord , as it is well known to thee , but ●o be swallowed vp in thee for all eternity . no knowledg which heer we can haue of thee , can satisfy my soul seeking , and longing without ceasing after thee . by faith we are certain of thee , and by loue we in some sort experience in our soules thy greatnes , and goodnes , thy beawty , and sweetnes , which more confirmeth vs in the hope of thee . o what knowledg is to be compared to that which is taught the humble by thee , which tendeth yet only to thy making her vnderstand her owne nothing , and meer dependance of thee . thy words , ( as my deare s. augustin sayth , speaking in his wonted maner to thee ) do-●●e● smile vpon those that neither seek , o● desire any thing but thee . what cans● thou deny to such , as thus loue thee ? verily thou seemest so enamoured of them , as if thou wert forgettfull of the infinitnes of thy maiesty . the more they become humble , the more they are regarded by thee , and the more ( in thy light ) do they perceaue their vnworthines to be thus aduanced to loue thee , which the more short it is of that which in will they desir by more , and more humility to become before thee , the more they endea●our to become gratefull to thy infinit mercy . o who can expresse the ioy that an humble soule takes in being despised for thee ! verily nothing doth she esteeme so great a burthen , as to be fauoured , honoured , esteemed , or applauded by men , whose opinion she feareth may deceaue her through her great frailty ! o how little is the opinion of men to be esteemed , seeing they are so ●●ekle , inconstant , and easily deceaued ! but thy iudgments , my lord god , are true , and iustified in themselues ; be thou my witnes , and defender , who ●●nst not be deceaued ; and then lett all the world censure me as they please ; a good conscience is better then a thousand wittnesses ; giue me this then ; and i shall easily passe through all things ! speak , my lord , peace to my hart , that i may attend to thee alone my only beloued . shall i after all thy benefits desir any thing beside thee ? o no , my god● farr , farr , farr be this misery from me , after my soul hath been thus vrged by thee to sigh , long , and thirst without ceasing after being vnited with thee . the fift confession . tell me , my lord , i beseech thee , what can my soul pretend if it seek any thing with thee , which is an impediment to my truly louing thee ? what can i , i say , pretend , seeing no peace , or comfort can be found , but only in thee ? what do we when wee desire comfort of thee , but depriue our selues of a most happy liberty , which they enioy who desire nothing for tyme or eternity , but ( without al regard of themselues ) to be perfectly conformable to thee . if we would liue without all intention , or wish : but of enioying thee ( which cannot be done , but by a truly humble and faithfull soule ) the diuell could not ouercome vs by any wile . we should easily retain true peace with our selues , with all the world , and aboue all with thee . for when we adhere to any created thing we become a slaue to our passion , and are in eminent danger of sinne . no way is plaine , secure , and easy , and without perill of all errour , but this , that the soul seek nothing but thee her creator ; this is the way , in which a foole cannot erre ; this is the way without questions , in which a soul without all impediment adhereth to thee , the fountain of all true wisedome who willingly illuminateth our needy soules , if we wil but giue thee our hart , and soul to thy self ; thou considerest not our former sinnes , after thou hast once blotted them out , but dost vpon them ( who haue had the maners of beastes in times past ) most bountifully , and aboundantly bestow and refresh them with the sweet dew of thy grace , which hauing tasted in their soul , it maketh them loath all that is lesse then thee ; neither can they take any content , but in hearing thy name , speaking to thee , and longing after thee , after tho● haft wounded their soul with thy diuine charity . o lett me sitt alone silent to all the world , and it to me , that● may learn the song of loue , and praise o● thee , which is so infinitly due to thee from me ! this song none can sing but those that truly loue thee , and whose only consolation is to be without all com●ort as often , and as much as it shall please thee . nothing as thou knowst , do i putt any ioy , or comfort in , but in sighing after thee , wh● a●t not heer ( as thou art ) to be by vs seen . o teach me those vertues , which draw a soul so out of her self into thee , that she becometh insensible to all things but thee ; these vertues are , true humility which knoweth not how to exallt it self , perfect subiection to thee , and discretion which can only be taught by thy maiesty , and yet is so necessary , that no vertue hath more vertue in it , then partaketh of true discretion . for without that , we insteed of true vertue practise absurd follies ! o my lord. aboue all things lett me seeke thy glorie , who be praised by all creatures for all eternity● amen . the sixt confession . is it any wonder , my lord god that in all my doubts , temptations , paines , and in this continuall warrfare which i find vpon earth● and in my greif of being seperated by sinnes dayly vnwillingly committed , and liuing in flesh and bloud from thee my only beloued and my most infinit good , i recurre to thee for succour , & help ? what shall i do , if i should not in all things speak vnto thee , consult with thee , and haue relation to thee ? what would becom of me , whose frailty , and weaknes is aboue all that can be imagined , much lesse expressed by me ; but by recurring to thee i find , and gett light , and a certain sweet , and heauenly repast towards the sustaining of all the miseries this bannishment of ours is subiect vnto . alas , thou knowst i haue placed all my peace and hope in thee ; all i desire is , that may loue thee , and become totally subiect to thee ; do with me whatsoeuer thou pleasest . for i desire no more power to choose any thing any more , then if i had neuer been ; only thy-self i long for and desire to possesse , and obtaine ; yet in what maner , & measure as thou didst from all eternity will , and ordaine . for in this desire , my soul , hart , and will haue no limitts , nor can they sufficiently extend themselues to their fill , saue only by louing and praising thee by thy self ( which is my refuge ) all power in my self i feeling vtterly to faile . certainly only by louing , knowing , and enioying thee can my soul become truly happy : bring me to this i beseech thee , seeing that thou vouchsafest such a desire to her who is thy poorest , sinnfullest and most contemptible creature : neither is there any creature , nor can there be , of so litle desert , but that they deserue what thou dost to and for my soule farr , farr , farr be●or me ; all the glory therefor be giuen to thee . for nothing but confusion is due vnto me ; which grant i may beare patiently when through thy iust iudgment it falleth vpon me . the vii . confession . i haue inquired of others about all those things which i thought appertained , or might be a help to me for the better seruice of thee ; but no stability could i find in any instructions till i was referred to thee , who art that one thing which is only necessary . few are the instructions which to a good will were necessary , if we were referred to thee , as our principall , and only maister , and director , who can indeed neuer erre , and is allways present , and both teaches vs what obedience , and humility is , and giueth grace allso to perf●rm them , which none can do but thy-self . o how happy are they who truly adore thee in truth , and spirit ! for these in thy light shall see light , and in thy strength are able to passe through all difficulties , how great soeuer . these adhering faithfully to thee , sustaine their crosses so cheerfully , as if in their suffering they beheld thee for whom they suffer , with their corporall eyes . and they desyring no knowledg of thee but what they haue by faith ( which is only secure , and void of all perill of errour ) thou wonderfully confirmest them in the light of that which is in it-selfe so secure . what comfort can a soul take in any created thing , who hath placed her ioy in thee alone ? no angell can satisfy her , or make her grei●e the lesser , while she is bannished from her god , who is her glory , and her crowne . yet one thing she hath to be some comfort to her while thus it stands with her , which none can take from her ; and that is the hauing of relation vpon all occurrents to thee immediatly in her soul , in such a maner that nothing can interpose it selfe betweene thee , and her . she indeed highly esteemeth all that thou hast made ; euery thing as it is deriued by partaking of thy grace ; more in perfection of which degree , are angells and the soules of men , and she preferreth the latter ( that are yet in this world ) before herself in all things : but yet as in comparison of thee , they are to her , as if they were meere nothing , as for resting or placing her felicity in them . for well she knoweth that if there were no soul yet created , nor euer to be , but only her own soul , and that ●ere ( as all soules are ) capable of thee , she should by possessing thee alone , and without them be infinitly happy ; for thus it is ; for nothing can ●atiat a reasonable soul , but only thou ; and hauing of thee , who art indeed all , nothing could be said to be ●anting to her . thus my god it stands with me ; for which all glory and praise be giuen to thee eternally . for if it had not stood thus with our soules , that our happynes had only depended on thee , some defect there would haue beene , that might haue been an impediment between a soul and thee . o that some who liue wholy to thee , and experience the infinit desire thou hast to impart thy self● to all reasonable soules , would come out of their solitud , & their liuing wholy ●or the good of themselues , & declare the way of loue to hungry , and euen starued soules ! o how many would then be as tractable lambes , who now rebell as stiffe-necked soules ! verily thou knowest that before i mett with such a seruant of th●e my hart seemed ●o me and also to others , to be growne ( liuing yet in religion more hard as to any good , then euer was a stone ; but heating thy law made by him so easy , & plaine , it was great ioy to my soul , and little did it seeme to suffer all the paine , and misery in the world , so i might please and serue thee my only beloued . i had indeed inquired about thee of many before , and those such as were most likely to haue known ; they all agreed in points necessary to saluation , neither should i haue erred as i did , if i had followed them ; but what was the meane , and way to a perfect vnion with thee in my soul , i could not at all hear , or learn. for they had ( as some of them humbly profest ) been for twenty yeares imployed in hearing confessions ; and in studies , thereby endeauouring to thy great honour to work the saluation of streying soules , which was a happy course for them , so that they had little experience in directing contemplatiue soules ; but as one of them profest , who was our cheife superior , if we had not found one of our owne order , who could in this haue giuen satisfaction to our soules , he would haue sought ouer all the world most willingly to haue found , and procured one for vs ; for which humility , and charity of his , i beseech thee my lord god to reward him as beseemeth thy infinit goodnes and grant that we , who haue , or shall find benefit by these most happy instructions , may be as faithfull to thee , as it is possible for soules loaden with flesh , and bloud ; and lett our harts study nothing ells , but how to loue th●e ; and by perfect subiection lett our soules liue quietly vnder whomsoeuer is sett ouer vs by thee . for in vain do we pretend to obey thee , if we be not pliable to those that are set ouer vs by thy diuine maiesty . for those who truly endeauour to please thee would obey a worm , if it could commaund in the name , and power of thee . for so much is an action pleasing to thee , as it is done in that maner it is exacted of vs by thee ; which good will , and pleasure of thine we cannot learn but by conuersing with thee , which if we do , and liue withall as well as our frailty will permit , wholy to thee , and seek our own abiection , it will easily appeare to vs how , and which way in all things we shall behaue our selues to become truly obedient to thee . for either by the rule , custome , or order of the howse , or by the speciall ordinance of the superior god sheweth vs what to do , they being infallible declarations of his will , and the most certain of all ; or ells for things for ●hich they referre vs to thee , as for the maner of our prayer , and such like things , thou teachest an humble soul what therein to do , and when to ask of others , and when to seek the solutions from thee ; but indeed as i haue confessed to thee before , speaking ordinarily , few are the questions that occurre in the way that is of humble resignation ; only thou requirest , that how cleerly , or securely soeuer a soul walk , she be ready in all that is required of her by superiors , to giue them a faithfull accompt , and to amend , and correct whatsoeuer they iudge amisse ; this lesson they learn who in all haue relation to thee , and thou giuest them grace to obey in all for thee , if we dispose our soules to hear , and follow thee . for thou giuest one grace to one , and an other to an other , and some may do that with profit , which would to another be a mayn preiudice . thou giuest wisedom to all thy little ones , but not to all in one maner , but to a superior in one kind , and to a subiect in another . in all therefor if we will truly obey , we ought to obserue ourselues , what doth hinder , and what doth help towards the obtaining of thy diuine loue , for which all things are and haue been ordained by thy diuine goodnes ; and yet to do this as we ought , passeth so between thee , and vs : that none can discern it by vs , vnlesse perhaps they hold the same course . for this proceeding doth not make a soul singular in her actions , and cariadge ( for singularity is a vice which thou extreamly hatest ) but rather makes one exceedingly loue the common obediences , and externall exercises , all of them putting ones soul in mind of her duty towards thee in all things ; and so hast thou ordained , and disposed the orders of this howse , that they are a sufficient book ●o teach vs our duty , and do shew vs when to praise thee , and when to cease from actually doing it ; when to speak , and when to be silent ; and for my part following them as well as i can , quietly , and out of obedience to thee , i find them all most necessary , and proper to aduance a soul in the true loue of thee ; and particularly the diuine off●ce is such a heauenly thing , that in it we find whatsoeuer we can desire . for sometimes in it we addresse vs to thee for help , and pardon for our sinnes ; and some-times thou speakest to vs ; so that it pearceth , and woundeth with desire of thee , the very bottome of our soules , and sometimes thou teachest a soul to vnderstand more in it of the knowledg of thee , and of themselues , then euer could haue been by all the teaching in the world , shewed to a soul in fiue hundred yeares ; and as i haue often allready said thy words are works ; and therefor happy are the humble , and peacefull of hart ; for these find such free accesse to thee , that thou be commest indeed all in all and aboue all to them , while they seel● nothing but thee ; and no perill is there to them in their way , as long 〈◊〉 they retain true humility in the●● soules . for who can hurt a soul , 〈◊〉 deceaue her , while she adhereth faithfully to thee ? but if she presume any thing of herself , what perills● and danger she is subiect vnto , and she apt to fall into , none can conceaue , much lesse expresse . and to this effect of shewing a soul how to walk securely , writeth thy great seruant the author of the following of christ in his 21. chapter of his third book , whose words with great ioy i read , and before thee speaking too , i will heere bring them in ; beseeching thee to instruct me in the true practise of them . for they contayn the way in which a foole cannot erre , and without the practise of this , our soules lye open to all the snares of the diuell : thine , and our enemy ; no instruction did she so much regard , so frequently reflect●on , or more volue , and ●●●olve in her mind , nor more delighted in , ●hen this that followeth , being meerly of ●er own finding , and obs●ruing in the said ●ook ; which she was familiar in ; and no ●aruaile , considering the excellency , and ●ecessity of it for the purpose which she hath mentioned , being the securing of one in a spirituall course , thus therefor doth he say ●peaking to her soule . super omnia , & in omnibus requiesces ●●ima mea in domino semper : quia ipse est ●anctorum aeterna requies . da mihi dul●s●me & amantissime iesu , in te super ●mnem salutem & pulchritudinem , super omnem gloriam & honorem , super omnem ●●tentiam & dignitatē , super omnem sciētiam & subtilitatem , super omnes diuitias & artes , super omnem laetitiā & exultationem , superomnem famam & laudem , super omnem suauitatem & consolationē , super omnem spem & promissionem , super omne meritum & desiderium , super omnia dona & munera , quae potes dare & infundere , super omne gaudium & iubilationem , quam potest mens capere & ●●ntire : denique super angelos & archangelos : super omnem exercitum coeli , & super omnia visibilia , & inuisibilia , & super omne quod tu d●us meus non es● quia tu domine deus meus , super omnia optimus es , tu solus altissimus , tu solus potentissimus , tu solus sufficientissimus & plenissimus , tu solus suauissimus & solatiosissimus , tu solus pulcherrimus & amantissimus : tu solus nobilissimus & gloriosissimus super omnia , in quo cunct●● bona simul perfecte sunt , & semper fu●runt , & erunt . atque ideo minus est & ins●ffici●ns , qui●quid pr●ter teipsum mihi donas , aut de teipso reuelas vel promitt●● te non viso , nec plene adepto . quoniam quidem non potest cor meum veraciter requiescere , nec totaliter contentari , nisiin te requies●at , & omnia dona , omnemque creaturam transcendat . aboue all things , & in all things my soule thou shalt euer rest in god , for hee is the eternall rest of the saints . grante mee most sweet , and louing iesus to rest in thee aboue all creatures ; aboue all health , and beauty , aboue all glory , and honour ; aboue all i owre , and dignity ; aboue all knowledge , and subtility ; aboue all riches , and arts ; aboue all ioy , and ●ladnesse ; aboue all fame , and praise ; ●boue all sweetnesse , and comfort ; aboue ●ll hope , and prom●se , aboue all meritt , ●nd desyre ; aboue all guifts , and prefents ●hat thou canst giue , and impart ; aboue all ioy , and iubilee that the mind can re●eiue , & feele : lastly aboue angells , and archangells , aboue all the heauenly host , aboue all things visible , and inuisible ; and aboue all that thou art not my god. for thou my lord god art good aboue all goods , thou alone most high ; thou alone ●ost powrefull ; thou alone most full , and sufficient ; thou alone most sweet , and comfortable ; thou alone most beautifull , and louing , thou alone most noble , and glorious aboue all things , in whom all ●oods together are most perfectly , haue beene , and euer shall be . and therefore it 〈◊〉 too little , and not sufficient whatsoeuer thou bestowest on mee besides thy selfe , or reuealest of t●y selfe , or promisest , whilst thou art not seene , nor fully obtayned . for surely my hart cannot rest , nor be fully contented vnlesse itt rest in thee , and transcend all guifts , and creatures whatsoeuer . all things , desires , and loues are vain● but only that which tends to god alone our cheifest good , and all things ells transcends . my soul therefor by this sweet loue shall day , and night aspire , and rest in god ( all things aboue ) my loue , and lifes desire . and while i liue , i le neuer cease to languish for his loue , breathing , and sighing after him , till he my life remoue . for since ● am not where i loue , how can i comfort find , but only in the song of loue by loue to me assign'd ? and where so ere ●his word is 〈◊〉 loue it yeilds a siluer sound ; but if that word i misse in it me thinks i want my ground . nothing so simple can be pennd if it but treat of loue , but that it serueth in some sort my sadnes to remoue . and shall my soul by senselesse loue , which yet is neuer true , bestow more loue where it is lost , then where 't is only due ? ● no my god , but rather lett such folly be to me a meanes to vrge my sinnefull soul to loue more fernently ! and henceforth lett me draw no breath , but to aspire by loue to thee my god , and all my good by whom i liue and moue . no stagge in chace so thirsty is , or greedy of sweet spring , as is my soul of thee my god while i heere sighing sing . my soul where is thy loue , and lord , since him thou canst not find ? o cheere vp hart , be comforted , for he is in thy mind ! to him relation thou maist haue , as often as thou goes unto the closett of thy hart , thy griefs for to disclose . as silly lambes from rauening woolues for help to sheapheards fly , so shall my soul in euery case for help , and councell hye , to thee my god by humble prayer , in hope , and confidence , that thou my lord willt succour me , and be my soules defence . and seeing that my god is rich how can i say , i 'm poore ? and hee more myne , then i myne owne : what can i wish for i more ? and in his maiesty , and power , much more i will reioice , th●n if of all in heauen , and earth i had commaund , and choice . my god one thing alone thou know'st i feare and apprehend , which is my lord for to displease , whose mercies haue no end . from all that doth displease thyne eye●● be pleas'd to sett me free , for nothing ells in heauen , or earth , do i d●sire but thee . and lett me rather death embrace , then thee my god offend , or in my hart to giue thy place to any other freind . nothing would greiue my soul so much , as in me to perceaue any affection in the world that thine would me bereaue . i know thou must possesse alone , or els we are not thine , in such good plight as we should be , if light to vs did shine , as thou desirest it should do by grace our soules within ; for which are all the helps we haue intended , and haue been imparted , and bestowed by thee , that we might liue alone to thee who satiat'st pure soules with ioyes that are vnknown . and wo to them a thousand times , who interest haue in any , or haue deuided harts to thee , after thy gifts so many . for thou hast purchased our loue at too too deare a rate , to haue a partner in our hart , which iustly thou dost hate . o this thy wrong makes angells blush o make it farre from me since that i am both body and soul all conseerate to thee ! and i also will greiue with them , to see thee haue such wrong from soules selected by thy self to sing with them the song of loue , and praise to thee , o god , and euen in this place to contemplate thee , as we may , o sweet and happy grace ! if we would dy vnto our selues and all things ells but thee , it would be naturall to our soules for to ascend , and be vnited to our center deare , to which our soules would hy , being as proper then to vs , as fire to vpwards fly . o lett vs therefor loue my god , for loue pertaines to him , and lett our soules seek nothing ells , but in this loue to swimme , till we absorpt by his sweet loue return from whom we came , where we shall melt into that loue , which ioyeth me to name . and neuer can i it too much speak of , or it desire , since that my god , who 's loue it selfe , doth only loue require . come therefor all , and lett vs loue and with a pure aspect , regard our god in all we do , and he will vs protect . o that all things vpon the earth , re-ecchoed with thy praise my euerlasting glorious god , the ancient of dayes ! and it i wish with all my soul incessantly to sing ; but seeing this i cannot do , my sighes to heauen shall ring ; yea if i writ out all the sea , yet could i not expresse the ioy , and comfort i do feele in what thou dost possesse . no gifts , or grace , nor comforts heere how great so ere they be , can satiat my longing soul , while i possesse not thee . for thou art all my harts desire , yea all that i do craue , in earth , or heauen now , and euer thou art all that i would haue . and i do wish with all my soul , that to thee i could pray , with all my hart , and all my strength ten thowsand times a day . lett peoples , tribes , and tongues confesse vnto thy maiesty ; and lett vs neuer cease to sing sanctus , sanctus to thee . these are his words my lord god , which whosoeuer practiseth , shall find a spirituall internall life so easy , sweet , secure , and void of all questions , that they will walk ( euen in this bannishment , where our life is tearmed , and that most iustly , a continuall warrefare ) with a heauenly peace , and security . for to that soul who proposeth nothing to herself but thy selfe alone , aboue all gifts , and creatures , what can interpose it selfe for to harm her , while she remaineth thus confident , and humble between maiesty● and her soul. certainly so subiect doth such an one liue to thee , and to all others in that maner , as shall be exacted by thee , that there can nothing carry her away , while thus it stands with her , to any errour of vanity ; and her loue is so founded in true charity , and practised with such humility , and so in her very soul , that nothing can interrupt her conuersation with thee ; besides in a soul who walketh vpon this secure ground of only seeking thee , and only resting in thee , such a diuine light doth shine , that she iudgeth according to the iustice of thy diuine will , and not according to sense , or custome , which in these blind days takes place allmost in all things of true reason ; and this for want of hauing recourse to thee , my lord , who art the only true light ; and of this defect it proceeds , that the diuine ways of loue are now held so perillous , and insecure , in which my god thou hast an infinit wrong , seeing that we were made only to loue , and attend to the praise of thee , our lord. it is true , those who will pretend to lead a spiri●uall life , and yet seek not in all to deny themselues , but desire this gift , or this grace , this fauour , or that comfort , lett them pretend for their excuse in it whatsoeuer they please , do o●ten times miserably deceiue , not only themselues , but also many others , and bring an internal life wholy into a scorne , and contempt to the preiudice of their owne soules , and also of many others . but i wish that those that do this simply by being for a spirituall life vnapt , might giue themselues to that which by superiors should be found most fitting for them , and no● be a cause that thy sweet mercy , an● goodnes should haue such wrong as that other soules who were fit should be hindred from hauing relation to thee , by which their soules would be turned wholy into loue , by a vehement desire , and longing after thee , that one thing that is only necessary ; and from this house . ( to witt of the benedictine nunn● 〈◊〉 cambray . the same she meanes for pa●●● issued thence , and where her natural sister of the same spirit gouernes at present . ) i beseech thee for thy own sake , keepe this misery , which of all other is the greatest that i can comprehend o● imagin . the eigth confession . blessed is that simplicity ( saith my foremencioned author in his fourth book of the following of christ ) that forsaketh the difficullt way of many questions . those are his words in his said diuine booke , where he proueth the way of loue to be so easy , and secure , as i haue before signified . o how happy are they who follow thee in humility , and simplicity of hart ! for these haue few doubts which are the cause of questions . the more a soul is void of doubts , the more capable is she ( speaking ordinarily ) of these secret wayes of the diuine loue for commonly her way must be to resign herself to thy will. what roome is there left then for questions ? yet when it is thy will , that in a reall doubt she ask , thou teachest her how to proceed in it , that it may be a help to her soul , and no hindrance , which seldome happens when without thy leaue , and sending she presumeth to endanger herself to be intangled by falling out of one doubt , and question into fiue hundred others . lett it be with my soul , o lord , as it is said of anna the mother of thy prophet samuel , that she turned her countenance no more towards seuerall waies . for hauing been taught , and instructed by thy sweet mercy , that one thing is to me only necessary , lett me not loose my selfe by following , or trying those seuerall waies of which she speaketh . i haue as thou knowst , my god , had sufficient triall of them , to the great misery , and difficulty of my poore soul for that time ; lett me now sing , and that from the bottom of my soul , that it is good for me to adhere to my god , besides whom what is to me in heauen , or what desire i on earth ? only thy selfe my lord is desired by me , and only thou canst comfort and satisfy me . it becometh me to become wholy subiect to thee , so that for time , and eternity , thou maist dispose of me as it pleases thee , which with my whole soul i beseech thee to do , and then i ●hall be as happy as i desire to be . thou knowst that since i was taught what it was to loue thee , i neuer durst wish , or desire any thing . for it appeareth plaine to me , that my blindnes , and ignorance is so great , that euen in the desire of that which in it self is good , i may be extreamly deceiued . only thy-selfe knoweth what is most to thy honour , and best for me ; and therefor whatsoeuer thou dost , shall be best welcome to me . i desire no liberty to choose any thing besides thee , because it suffiseth me if thou wilt become all in all , and aboue all to me ; which desire . i know is pleasing to thee , and therefor i beseech thee inlardg my hart , and soulin this longing , and sighing after thee my only beloued . lett my hart be free to thee . for none deserues any part therein besids thee . o how great a greif would it be to me , if any c●●ated thing should be an impediment to my being wholy thine ! verily if i should find , that my will were false to thee by desiring any thing but thee , nothing in heauen , or earth could comfort me , while thus it stood between my hart , and thee . giue me therefor grace to be faithfull to thee , who hath shewed such an infinit mercy towards me , as to lett me know of the way of loue , whereby all crosses become tolerable to me . neuer shall i be satisfied with blessing thee , and thanking thee for this thy mercy . all , that loue thee , praise thee for me , who am not worthy to name thee . verily if i be now vngratfull to thee , it is pitty thy earth should beare me . yet thou knowst my extreame frailty , and therefor in all haue mercy on me , and in the end saue me who putt all my hope in thee . what shall i render for this thy infinit benefit bestowed on me ? verily if i should be despised by all the world , as i iustly deserue to be , and should haue , and feele the paines of all that euer haue suffered for thee , and should be shutt vp in a place which were only big inough to containe me , and were ( as vnworthy of them , as indeed i beleiue , and acknowledg my selfe to be ) debarred of the sacraments , by which such grace to soules , is so aboūdantly imparted by thee , and were held for a reprobate by all that are most esteemed , and respected by me , yet this were little to endure in requitall of this benefit which i haue heere recounted before thee , and which i read with so much ioy , that it is a solace to me in those difficulties which are only known to thee , and which would , if i were not exceedingly holpen by thee , quite ouerwhelme me for as it is well known to thee , they do oftentimes make all my strength decay so that i seem to be left without so much as is sufficient to go euen about the house ; but when i haue been thus dealt with by thee , i haue been withall enabled more feruently to praise thee ; and thy intention by it was apparant to me . for by it thou didst so abate pride that was most strong in me , that all i could haue done , or deuised , or all other creatures with me , could not so much in many yeares haue humbled me , and haue bread such a contempt in my soul of resting , or taking delight in any thing which was lesse then thee . thus , my god , thou dealest with me , who , as i haue often said , am not worthy to name thy maiesty ; and i see , if we will but giue our selues wholy to the seeking after thee , and dispose our selues to suffer whatsoeuer it shall please thee , we shall not need to take care for any thing , but how to please , and praise thee . for thou willt prouide crosses such , and so much as will be sufficient to make v● becom that , thou wouldst ●aue vs to be ; and in those of thy sending there is no danger , if we will endeauour to be faithfull to thee , and in them call often vpon thee . but when we place such perfection in suffering , that we think we do nothing vnlesse we be in matters of suffring , and are as it were loath to loose time ( as we think we do ) by being without occasion of suffering , we oftentimes faile in those crosses which ●e in such an humor do lay vpon our selues or thrust our selues into without thy leaue , and disable vs from vndergoing , and suffering those which then , or afterwards are by thee thought to be fitter for vs ; and we seeing our selues to faile in these of our own vndertaking , which we made our selues sure to be able to stand vnto , grow to be deiected , yea sometimes euen so farr as to mistrust all the course we had held before . for we remembring we endured greater matters before , ( being of gods sending , and through his grace ) presumed now allso of that strength which then we had , which was not , as we conceiued , ours , but our lords , who rewardeth no works but his owne . if we will therefor in all liue secure , lett vs desire nothing , no not euen to haue matter of suffering , saue so farr , as it shall be his pleasure . for certain●ly to suffer for him is so great an honour , that one may iustly esteem herself vnworthy thereof ; and yet it is a thing so necessary to aduance vs in the way of loue , that we need not doubt but god will prouide it when he sees it fitt ; and when he doth send it , come it which way it will , it will be no impediment to a faithfull soule ; but her only way , in this as well as all other things , for to liue secure , is , to be as a little child by humble resignation , and lett god do with vs in all what he will. for only by this meanes we can liue in peace , & auoid the snares of selfe loue , and the diuell . for a soul that is apt to esteem greatly of a little suffering , and thinketh when she hath in it a slight occasion , that it layeth open the way to great matters between god , and her soul , god vseth to lead her by another way , till she see , and acknowledge her errour ; and many times she falleth into sinn , and imperfection by her greedines to aduance her soul by vntimely suffering , which at last maketh her cry out to thee ; o lord ; how great is my blindnes , and frailty ? help me therefor my god in all these miseries , which heere thy sinnefull seruant speaketh of as a guilty person to thee ; great , great is my folly , and frailty , and therefor for help , and strength i fly vnto thee ; spare my soul sinning before thee , and lett me now begin to loue only thee ; help me in all , my lord for vaine is the help of man. i will therefor confide in thee my god , my mercy , who be adored , praised , and exalted , for tyme and eternity . amen . the ninth confession . lex domini immaculata conuertens animas ; testimonium domini fidele sapientiam praestans paruulis ; iustitiae domini rectae laerificantes corda ; praeceptum domini lucidum illuminans oculos . the law of our lord is immaculate , correcting soules , the testimony of our lord is faithfull , giuing wisedome to little ones . the iustices of our lord be right , making harts ioyfull : the precept of our lord light some illuminating the eyes . these my god are the words of thy royall prophet , which are ( as it followeth in the same psalme ) to be desired aboue gold , and rich pretious stones ; yea they are more sweet to a louing soul then the honny , or the honny combe . lett this law of thine conuert my soul , that it may become one of thy little ones to whom the grace of true wisedome is o●ten promised by thee . lett thy iustice make my hart ioyfull . for in the per●ormance thereof is true peace only to be found they that liue according to this thy iustice , do enioy such a diuìne tranquillity , that it cannot be expressed by any pen whatsoeuer . none can walk in this path of true iustice ( in perfection ) but the humble . those find out in thy light what is thy best will , and pleasure in all things as farr as humane flesh will admitt , and perform thy iust will , as well as human frailty will reach . when we do perform any thing by this iust rule of thy holy will , we find an admirable effect the●eof in our soul. this is that which by performing in all things we become truly subiect to thee , and haue the merit of obedience , which maketh all our actions so noble before thee ; and of which vertue of obedience how much , or how little our actions partake , so much , and no more do they deserue reward . worthyly may obedience be preferred before sacrifice . for it is that which gouerneth heauen , and earth , and which only deserueth reward in thy sight . happy are they who walk this way . for they haue a ●ast euen of the ioyes of heauen . for as they there obey thy will , so these thy humble soules do also endeauour to do the same . this obedience to thee maketh the angells as ●ell content with their degree of glory , as to be of the seraphins , who are yet in a farr higher degree in thy kingdome . this maketh the saints content with theirs ; this maketh soules on earth who aspire to thee with all their harts , to limit their desires with thy good will , and pleasure , and by this meanes they desire neither life , nor death ; but in it conforme themselues to thy most iust will ; this maketh them desyre disgrace , nor glory neither paine nor health , neither crosses , nor comforts . this obedience to thee , and to superiors for thee , made some soules pleasing to thee by liuing in the wildernes , and others by liuing in a community , some by liuing to the profit of their neighbour , and others by liuing , and attending only to thee in their soules , some by liuing in high , and eminent degree , and hauing commaund ouer many others , and some by being esteemed abiect , and the very scumme of the world ; and these if they had of their own choice , and election chosen the contrary state , would neuer haue arriued to true sanctity : some also by many paines , & crosses come to thee , & some only by an internall affectiō to thee , hauing that in affection which others suffer in act , they also are respected by thee ; by which it appeares how great a subiection is exacted by thee of those who desire to become vnited to thee , and neuer can we prosper in a spirituall life vnlesse we hearken to thee , and obserue euen in the least things , what thou wouldst haue vs do , and go that way thou wouldst haue vs in all things whatsoeuer . for we may be sure thou willt lead vs by the way of abnegation which is the way of the crosse which if we will walk with humility , and simplicity , we shall with security arriue at the port of eternall glory , and enioy thee our only beloued in that degree thou hadst ordained for vs from all eternity , liue we long , or dy we soone . for only in thee can we be happy , and by thy meere grace can we deserue to enioy thee . what we ouercome is so done in thy strength that the glory is wholy due to thee alone ; and this i find dayly , seeing that when i presume of my own strength , though it be in a thing which i haue often ouercome , and many times farr greater it seemes to me , yet i faile in that , euen often to the offending thee my lord in an extraordinary maner . from this errour therefor my god heerafter deliuer thy poore contemptible seruant , that i may prais● thee who art my only strength , and hope● lead me which way thou willt , so●● may blesse thee in all , and rest in thee aboue all . from thee the strong receaue their strength , and in thee sinners that haue nothing of our owne haue wherewith to supply all our want ; thou flyest vp with them who by an ardent loue haue surmounted all created things , and are firmely vnited to thee in spirit ; and thou also lendest thy sweet hand to thy little , and imperfect ones who are of a good will , to help them out of the mire , and durt of passions , and inordinate affections ; in this mercy my soul doth hope , and reioice , and i do in my pouerty congratulate the perfections of others , beseeching thee to make me partaker of their merits ; and aboue all out of the aboundance of thy owne store , giue me where●ith to retorn to thee for all the mer●ies thou hast shewed to my sinnefull ●oul . lett me please thee , and praise ●hee , and desire no more but that thou do with me whatsoeuer thou knowst most to thy honour . o that soules would conuert their hart wholy to thee the most desirable beawty , to whom if we compare all that is fair which thou hast made , they will seeme ●o be without all beawty , and light ! o if by humility soules would dispose themselues for the diuine loue , what a reformation would there quickly be in the whole world ? when i remember how many soules seperate themselues by sinfull sinning from thee , it pearceth my very soul , seeing they forsak him , who is an infinit good and a most amiable beawty . remember , o lord , for thy own sake our extreame frailty , and giue gra●e that we may all conuert , and return by loue to thy diuine maiesty , whose mercies are aboue all thy works ; for which glory be euer to thee by all for time , and eternity . amen . the x. confession . accedite ad deum , & illuminamini , & facies vestrae non confundentur . come to him , and be illuminated ; and your faces shall not be confounded . these words in our diuine office are spoken not only by him , who by thy owne testimony was a man according to thy owne hart , but proceeded from the holy ghost , the spirit of all truth , who speaketh by the prophets and apostles for the comfort , instruction , and illumination of such as are true members of our holy mother the church , how weak , and contemptible soeuer they be ; in the beleif of which church , and in hope of thy mercies , which i haue always experienced to be great towards me thy poore seruant , i fly to thee in all my doubts , and obscurities , which sinne , ignorance , and imperfection cause to my soul in her way ●owards thee her only desired beloued ; ●he , by whom thou speak this , had ●●cepted any , i should not haue da●d to haue applyed it to my selfe ; ●ut as it is , i should do thee wrong , ●o fly from thee , when thou bidst me ●●me , and be illuminated ; though my ●●nnes be great , yet thy mercies ex●eed all the sinnes in the world ; i ●ill therefor come to thee , that my ●●ce be not confounded ; i will approach ●o thee the only true light , that my sou●● may loue thee , being guided by ●his thy light . in this light the glorious 〈◊〉 . augustin walked in an extraordi●ary maner , when he cried out with ● most amorous hart ; lord lett me know ●hee , and lett me know my-selfe . these ●wo knowledges are inseparable ●ompanions , and increase the one ●y the other . for who can know thee●nlesse ●nlesse he know himself , vnlesse he ●e taught by thee ? those that would ●now some thing of thee , and would be fauoured by thee , for any end but to loue thee , and to learn to dispise themselues be in perill of a most dangerous ruine . for those that walk the true way of the crosse , desire n● fauour but to be able without a● comfort to be faithfull to thee m● lord god. those that haue done th● contrary ( of which alas there hau● not been a few ) are they which hau● brought a spirituall life into such contempt , that they shall haue in ● maner all the world about their eare● to censure them who enter into it one obiecting , it will put one out o● his wits , as they haue found by experience in many that venture● vpon such a course ; others say ; those that affect singular waies of spirit are in eminent perill of being deluded by the diuell ; others pretend that those ( poore soules ) pretend such perfection , that they slight , and contemne the courses of others , though their superiors , and betters , which is an euident signe , that they are for all their pretence in a great errour . others obiect that they abstract their affections from all the world , and indeed would seeme to be dead to all creatures , but that this they do , that they may the better loue themselues ; and while they seek themselues in a spirituall maner in the gifts , and graces of god , they say they are in more danger then those that liue in sinne , and wickednes . others alleadg , that the quietnes they seeme to enioy in occurring accidents of difficulty , is either natural , or els becaus they pretending to lead forsooth a spirituall life are bound in honour to endure them patiently , least otherwise they be prooued to their disgrace to be but in an imaginary course , which a spiritual life in these dayes is generally held to be . thus , and in infinit other maners , as it is known to thee , i haue in some sort experienced , euen from them , whom i could haue expected by the place they ●ear , to haue been hartned in my desyre of tending to thee to the vttermost ability of my soul ; but well might they do it , seeing they were also in place , where they were bound to reform in me what was , and is amis in my life , which i must confesse is very much , but yet i confide in thy help . but in fine the obiections against an internall life are so many , that much help is necessary for a soul that shall be able to hold , and go through with all obiections , and difficulties in that kind . for one saies ; for want of this circumstance , all their life is in perill ; and another saith , that the said circumstance may stand with a true spirituall life ; but yet that there is another matter , or circumstance which were necessary to be reformed in their course ; and thus in their exceptions there be so many mindes , as men ; and yet none of them can say , there is any sinne in that which they alleadg for such a mayn impediment , the fault being indeed only that it is not sutable to their apprehension , and experience in spiritual matters . thus therefor it stands with soules that in these days would lead a spirituall life ; but those who place all their hope in thee my god , shall remain stable as a rock , and in thee who art their strength , and refuge they liue peaceable , and content , hauing the testimony of their conscience to b● their comfort amidst all oppositions , and contradictions . but aboue all obiections which i haue heard , that goes neerest my hart , is when i read , or hear , that it is perillous to walk the way of loue , and that ( as some would seeme to proue ) no soul in any other course , or state is in such perill , as is a soul who giueth herself to thi● study ; but lett them affirm that who will. for my part i will shutt my eares from harkning to such men ; becaus nothing is more plaine , more easy , more secure , more pleasant then the way of loue. for that way of loue it cannot be called , if the soul seek in it any thing but thee alone , which these men would make it allmost impossible for one to do . but thou knowst ( my god ) that in this thou hast wrong . for it being thy own desire that soules should loue thee , and thou hauing made them only for that end that they might wholy attend , euen in this life , to the loue , and praise of thee alone ; how can this way be dangerous , where the only endeauour of the soul is that thy will be in al fullfilled ? who can doubt of thy assistance , and help therein , though we be able to do nothing of our selues ? verily it cannot be doubted any more then it can be feared , that thou willt cease to be good to thy creatures which thou hast redeemed with thy pretious bloud . lett not soules therefor i beseech thee by any such frights be brought into fear of walking this noble , and amiable way ; but lett vs sing in hope ; dominus illuminatio mea , & salus mea , quem timebo ? si deus pro nobis , quis contra nos . my lord is my light , and my saluation whom shall i feare ? if god be with vs , what matter is it who is against vs. lett vs proceed humbly , till we be admitted to enioy thee the god of gods in sion , where thy praise shall be perfected in vs. these things therefor remembring , and recounting before thee , do strengthen my soul , that it fall not from the stedfastnes , which is grounded , and founded vpon thee ; to harten , and inconradg my soul by speaking , and writing thus to thee , was the caus why these things haue been written by me , which i read , when i cannot ( for some indisposition in body or mind ) otherwise think vpon thee ; and when i am ouerwhelmed in any misery , it becometh most tolerable by hauing thus conference with thee , who neuer disdainest me ; for which all glory be giuen to thee , who art my lord , and my god blessed for all eternity . amen alleluia . the xi . confession . o my lord , to whom i will speak , and before whom my hart shall not be silent , while thus it stands with me , least the heauy weight of sinnes and my disordered passions do oppresse my soul , and seperate it from thee , the only desire , and beloued of my hart . it behooueth me indeed to be silent , and that all created things be likwise silent to me , to the end ● may hear the sweet whispering of thy voi●● , and attend in most quiet repose of soul to thy diuine maiesty , speaking to my hart . but this must be when my soul is drawn , and sweetly attracted by thee to attend to what it shall please thee to work in me . but now in these my sinnes which passions , and inordinat affections caus in me ; my soul doth cry out in the bottom thereof , and call vpon thee who art my refuge , helper , and deliuerer in all these my afflictions , and miseries ; and this my prayer is not reiected by thee , becaus thou art a bottome less sea of mercy . o when shall my soul see all impediments remoued , that it may be vnited to thee , and retorn to thee , from whom it had her being , to this end , that it might by pure loue become capable of enioying thee for all eternity ! what are all things to me without thee ? verily nothing but a shadow , neither can any of them , no nor all of them together satisfy , or comfort me . by louing , pleasing , and praising thee , as thou wouldst haue me , shall i become truly content , and happy , and by no gifts , or graces , or fauours besids , how great soeuer they be . return , ret●rn my soul to him that only can satiat thee , and without whom all things , as thou seest , are most bitter and vnpleasing to thee . only by humility , and obedience , can this be accomplished in thee . humble , despise , and subiect thy self in all without exceptions , that he may take pitty on thee . indeed , my lord , i desire thus to become for thee , for i may truly say ; i was brought to nothing , and i knew it not ; and i am as a beast before thee ; and yet allso i may say , that i am allways with thee , and thou with me by thy preuenting mercy . it is a poore way ●o think to become honourable by standing vpon our points ; and yet this is that which now is most in practise in these dayes . o how far is this from the practise of thy saints , and seruants , who thought it their greatest honour to be despised , neglected , reuiled , and contemned by all this world , to the end they might become honourable in thy eyes , my lord , who hath said , that blessed are we , when we are spoken ill of by men , and persecuted by them . giue me this true humility , i beseech thee , which maketh soules capable of receauing this thy blessing promised to the humble● and those which serue thee for loue , whose ioy thou thy self art , and who follow thee by the way of the crosse , which seemeth indeed contemptible in their eyes who do not discern , nor discouer the hidden treasure that lyeth in the confusion receaued , and embraced with the armes of loue by a faithfull soul , who seeketh nothing but to imitate her beloued , who died the ignominious death of the crosse to purchace her loue , and to make her of an enemy , to become an intimate , and inward friend of this our heauenly bride-groome . this pouerty , and contempt i say , which thy little ones do vndergo in this life , ( my lord god ) seemeth to the louers of this world , to be an intolerable burthen ; but those that truly walk this way of humility , do find that in it lyeth the greatest comfort , and sweetnes that can be found , and enioyed in this world . for thou bearest thy-self the burthen of the humble , and what toucheth them touche●h the apple of thyne eye . nothing dost thou think to deare for them , seeing all thy gifts , graces , fauours , and comforts , which thy goodnes imparteth to them , they vse only to thy praise , and to the abasing of themselues vnder the feet of all thy creatures , as most vnworthy of this thy mercy , of all of them . o what power hath an humble soul with thee , while she becometh totally subiect to thee , euen as if no power of willing , or choosing were giuen her by thee , which while she doth , well it goes with her before thee , and great is the liberty of such an one , while she only desireth , and seeketh thee . for in doing so , we do become capable in an extraordinary maner of enioying thee , who though thou art not to be seene in this life as thou art , yet an humble soul is not ignorant of thee . for her faith is wonderfully cleered , and great is the knowledg of a soul , which by loue obtaineth the heauenly wisedome of thee , which thou hast hidden from the wise , and prudent of the world , and reuealed it to thy little ones , who sigh , and long without ceasing to become vnited to thy diuine maiesty , that thy praise may be perfected in them to thy eternall glory . o how frequently , and confidently do these soules fly vnto thee ; and how often are they euen amazed to see thy infinit sweetnes , and most amiable beawty ; nothing is so present to them , as is this their lord god ; yea my god , such a knowledg of thee doth loue caus in an humble soul , that it maketh her for a tyme neither to see , feele , yea nor to think of any thing besides thee ; but this in this vale of teares is not of long continuance , and hath many interruptions by ●eason of the strife between our spirit and our three enemies , the world , the flesh , and the diuel ; but yet thy grace is in all occasions neere to our soul , and nothing shall blemish the purity thereof , if we humbly adhere vnto thee , and wholy mistrust our own forces ( as we well may ) and be confident in thee , who art so mercifull , and pittifull to those who presume not to haue any strength but thee . this humble loue is able to go through all difficulties , and to bear all burthens , and to sustain all paines and disgraces ; becaus it seeketh only thee for her wittnes , who art her glory , her honour , and her crown , most neer , and deare to her , yea euen more present then she is to herself , and more hers then she is her own ; and consequently being wholy forgetfull of herself , she only seeketh , and intendeth thy praise and glory , my lord god , the peace of her hart , and the comfort of her soul. it seemeth to a soul at first that by denying , forsaking , neglecting , and despising herself she shall vndergo a most grieuous martyrdom ; but by approaching to thee my god , and conuersing with thee in a most louing , and tender maner , and beseeching thy assistance in all her streightnesses , and necessities , she findeth this way of abnegation sweet aboue all the delights of the world . for by rectifying our will , and conforming it in all to thyne , we walk an easy way , and find a ●ast of the ioy , which they feele who are in heauen vnited to thee for all eternity , with whom lett vs praise thee for euer and euer . amen , amen , i beseech thee . the xii . confession . si dedexit homo omnem substantiam domus s●ae pro dilectione , quasinihil despiciet eam . if any man shall giue a● the substance of his how 's for loue , as if it were nothing he shall dispise it . o my lord , and my god , to whom only all loue is due ! behold i desire with all my hart to giue all for this thy loue. but alas what hath thy poore seruant to giue thee ? verily nothing that may deserue this thy loue , as a requitall , it being aboue all i am , or can suffer , or do . what can i giue thee , seeing i haue nothing but what i haue receaued of thee ? if i giue thee my body , and soul , what is that in comparison of what i owe vnto thee ? them indeed i haue consecrated to thee , but as due to thee by right , not as before appertaining to me , vnlesse i ●ould vsurp that which i was to restore to thee . what then shall i giue ●hee for this thy loue so much desired , and sighed after by me ? if i reflect vpon my selfe , i haue nothing to giue to thee ; but shall i in this my extream ●ouerty , and nothing , despair of gaining , and obtaining this most desirable loue of thee , which reioyceth my soul euen to name , and speak of to thee ? no , no , i will not feare to obtain it of thee . for if that which i haue , and am , be ( as indeed it is ) short of deseruing this fauour from thee ( which is of being indeed one of those who seek , desire , and loue only thy selfe , and all others meerly for thee ) yet i will giue thy-self to thee , who art all my ioy , and the only desire , and treasure of my hart ; by thy-self i will praise thee , and in thee i wil● hope to be transformed into that loue which shall be swallowed vp in thee for all eternity . only to loue thee was my soul created , and only by being turned wholy into loue can my soul be truly happy . what can my soul desire out of ●hee , seeing thou art only good , and the most incomprehensible beawty , which the angells are neuer satisfyed with beholding , being infinitly delighted while they are wholy turned into the pure loue , and praise of thee . we heer in this vale of teares do sigh with teares in our eyes , longing to enioy thee , and to be freed from the occasions of offending thy sweet mercy . we ( i say ) sigh , and make our moane to thee while it is dayly said to our soul , where is thy god ? yea , euen i say so , speaking to thee , where art thou my lord , and when shall i without all mean be vnited to thee , that my loue may be intierly bestowed vpon thee , and nothing but thy selfe liue , and raign in me , that without ceasing i might praise , and adore thee , the most glorious , and amiable maiesty , to whom all knees ought to bow ; and prostrat : we ought to acknowledg our meere dependance of thee . o how plaine dost thou sometimes shew it me , that i am nothing , and lesse then nothing , while i stand before thee , neither can any thing be by iustice due to me , otherwais then by thy meere mercy if i should neuer , so faithfully serue , and praise thee ! for what can they challenge of thee , who were not able so much as to moue , or be without thee , much lesse do any good , or suffer any thing purely for the loue of thee . giue me therefor , that i may haue to giue vnto thee , seeing by my selfe i am not able according to my desire to loue , and praise thee ; by thy-self without ceasing i will praise , and loue thee , and in thy mercy , and grace shall my soul hope to become truly pleasing to thee ; heere i will by faith adhere to thee , and by loue my soul shall both day , and night aspire vnto thee , till at last by the merits of thy death , & passion , death shall be swallowed vp in victory . in the meane time lett the loue of true charity instruct me , which is more strong then death , that i may faithfully serue thee , though it be not yet admitted me to enioy thee . lett me rest in nothing but thee , and lett thy name be my defence , and comfort , which to hear , and behold , doth aboue all earthly things delight , and refresh me amidst the stormes of temptations which daily assault me . o my god ; indeed thou art that vnchangeable light , which i euer come to consult with in all my afflictions , and necessities ; and behold● to my vnspeakeable comfort , and strength ) i heare thee giuing answers , by saying this , and commanding that , and this i do by resorting to thee often ! this is that which delighteth me , and i fly as speedily to this pleasure as i iustly may from all the actions which are imposed vpon me euen by necessity it self ; and it exceedingly ●eioiceth me to sitt down and sigh after thee , and by speaking , and writing to , and of thee , to become at least for that short time forgettful of all things besids thee . this is that which maketh the grieuous but then of flesh , and bloud tolerable to me : in which liuing my soul by sin cometh often ( to my grief aboue all other miseries ) wounded to thee , crauing and beseeching , for thy own-sake that i may neuer faile to beg , and find mercy of thee , whom to offend is the only misery that can in this life befal me , and no pain , or difficulty is feared by me , saue so farr as it may ( considering my extreame frailty ) be a meanes to make me offend thee . o lord do not reiect me , though i haue neuer done any good , and am so farr from truly louing thee ! i will now take the adui●e giuen me , to fly , be silent , and quiet ; and i will howerly come to learn the song of loue , and praise of thee : teach me to know my self , and to know thee . i desir that wisdome which despiseth all for loue of thee , and only that knowledg do i wish for , that securely guideth a soul towards thee , and into thee . those that loue thee , and seek only to please thee , are those which haue a sight in part , of what in heauen we shall enioy cleerely for all eternity . o what knowledge doth a truly louing soul obtain of thee , and how much is her faith confirmed in the greatnes , beawty , and infinitnes of thy maiesty ! but alas they are drawn down by the weight of their corruptible flesh , and sometimes euen forgett what they haue with the eyes of their soul seen , and learnt of thee ; and sometimes foolishly think they are something , till they feele the effect of this their misery , and offend thee through their pride , and forgettfullnes of their own nothing , and of the greatnes of thy maiesty , which pride aboue all things deliuer me from , i beseech thee , becaus it makes soules so odious before thy self and all that loue thee . lett me giue all glory to thee , who without any desert of myne , hast thus sweetly with grace preuented me , for which be thou euer by all praised , and adored . amen . the xiii . confession . o lord , whose power , maiesty , and wisedome haue no end , haue mercy on me sinner , and giue me leaue to speak vnto thee my god , and aske thee , whither men are pleasing to thee , becaus they abound with human knowledg . and behold thou affirmest ; no ; but vnhappy are they who can pearce into all things , if they be ignorant of thee . lett me therefor loue , and then i shall not be ignorant of that knowledg which maketh soules so pleasing in thyne eyes , to wit , knowledge of thee , and my self . o loue which in lightnest soules , and inflamest harts w●th chast loue , flow into my soul ! this loue is honourable wisedome , and though the enioyers thereof be accounted fooles by the wise of this world , yet thou hast another opinion of them ; and their humble soules find much fauour in thy pure eyes , my god! with this loue did those abound , of whom s. paul speaketh , that they went vp , and down in goats skinnes , needy , despised , hidden in dennes , and caues , of whom the world was not worthy ; yet some of thy saints became very honourable , and glorious euen in the eyes of the world , the which was forced to acknowledge thee great in , and by them ; and there was no resisting of thy wisedome speaking by them , amongst which of these thy seruants was the great s. augustin doctor , and light of thy church a most ardent louer of thee my god. hee in those books of his that i haue seene , turneth his speaches so to thy maiesty , that his words thereby become sweeter then ordinary ; and while he declareth his own misery , he giueth to vnderstand to vs thy most aboundant mercy , that all that desire to loue thee my god● may ( being inuited by him ) praise thee with him , and for the fauour shewed by thee to him . o that all to whom thou offrest the fauour of bestowing on them thy diuine loue , ( if they would after sinning by true humility dispose themselues for it ) would become ( by his example ) gratefull to thee , and loue thee as thou wouldst by them be beloued ! o how soon dost thou by thy grace wipe out the sinn●● of such , who now detesting their former il liues do striue by humble loue to become grate●ull to thee for thy preuenting mercy ? o lord , my god , though thou hast forgiuen me much , yet i am farr from louing thee much ; those who now enioy thee , that haue heertofor beene sinners as i , be they intercessors to thee for me● and be thou euer praised for thy infinit mercy by all thy maiesties creatures for euer an● euer ; amen . the xiv . confession● o lord my god , who sweetly disposest all things , giue thy poore contemptible creature leaue to speake vnto thee , who art the only desire of my soul , and my hope from my youth , and entierly beloued of my hart ; to thee i will speak , and write , not as to one a far of ; but to stirr vp my soul to loue thee alone , and to draw occasions out of all things to praise , and exalt thee , whose mercies are aboue all thy works . to whom should i make my moane in all my miseries , but to thy self who art my god , and all , and who art neerer to me , then i am to my self ? to whom should i go to be instructed but to the fountain of all wisedome ? behold men change their mindes , and almost euery man differeth in opinion from another , in matters that are indifferent , and so great is my ignoran●e , and blindnes naturally , that vn●esse thou instruct me , i shall all waies ●auer , and neuer come to any true ●erfection of knowledg . they stand at ●oo great a hazard , who confide in ●hemselues , and cast not their hope ●holy vpon thee . all creatures are vnstable , and those that seeke not ●hee aboue all creatures , but putt their trust more in men then in thee , will find no true peace in their soules . o that i did truly loue ! for by loue only my soul shall becom capable of vnderstanding truth . loue is humble , ●eaceable , subiect to thee in all things . the soul that loueth thee is more conuersant in heauen then on earth ; and what heere she of necessity must admit of , serues to her rather as a cessation then any consolation . the soul that loues , findeth occasion in all , and by all things to praise thee my god , and to humble it self . such are willingly subiect for thee , and do see how odious it is to thee , to see that subiects should contemn , contradict , or withstand th● power in superiors , and make thei● imperfection a colour for our sinne● if it be right between our soules an● thee , we shall gladly obey thee , spea●ke thou or ordain thou by whom tho●● pleasest . teach me therefor to obey for thou only canst instruct me wh● true humble obedience is . if thou d● not teach me , i may perhaps giue to caesar what is t●yne , and deny to giue caesar what is due to him by thy will. let me obey therefor for thee● and in order to thy will , and with an internall regard of thee , whose due is all the subiection , and loue that can be giuen by my poor soul. open the eyes of my soul that i may see what thou exactest in all things . instruct me by whom , and in what maner tho● pleasest ; so i may but know what thy will , and pleasure is , it suffizeth thy poore seruant . giue me grace to obey thee my god , with all that loue thee , for euer , amen . the xv. confession . o lord my god , what soul that truly loues thee , can complain what difficulties soeuer she endures , or how great a desolation soeuer obscures her soul , or how great paines soeuer she sustaines , seeing thou , whom she loueth more then her life , and self , art always the same , beholding with an amorous , and louing eye , the louing soul , afflicted by thee , or by thy permission , rather to try her fidelity , then to oppresse her with such a burthen that might separate her from her only beloued ; for seeing nothing is dreaded by her but to be seperated from her god , she holding humility , and confidence , thou , o lord , wilt neuer permit her to be ouercome . for thou makest the quarrel thyne own thus fought by vs , and the victory ours , though indeed gained by thee , not by our own selues . o how happy am i in thy power , and glory ? verily , though i were to return to my own nothing , yet i could not account my self void of an infinit happines , seeing my god , who is more mine then ● am my own , would remain , and be the same in all wisedome , and maiesty ; th●s is the repose of my labour , and the crown of my glory , in which i will exult in my greatest calamities , and miseries , o loue lett me liue in , and to thee , and dy to all created things whatsoeuer ! o loue , loue , liue , raign , and wholy possesse my soul ! consider not , o my god so much what i am , and haue beene , as what i desire to be . o lord , my god , and all my good. the xvi . confession . o lord my god ; father of the poor , and true comforter of all afflicted soules ; be mercifull to my desolate hart , and stirre it vp to perfect loue of thee , that i may simply seek thee , and sigh after thee my beloued absent , and not for the sorrow i feele at the present . lett me long to embrace thee with the armes of my soul , and think it litle to endure any misery in body , or soul , to be at last admitted into the boosom of my loue , fairest , and choicest of thousands . lett all fall down , and adore my god , the glory of my hart . lett the sound of his praise be heard to sound , and resound ouer all the earth . o when shall my soul , hauing transcended it self , and all created things , be firmely vnited to thee , the beloued of my hart , resting in thee , not in thy gifts or graces , and neither desiring , nor taking any satisfaction in any work , or exercise whatsoeuer , but in all paines , temptations , contempts , de●olations , pouerties , and miseries either of body , or mind , conforming my self to thy sweet will for time and eternity , who as iustly as euer thou didst any thing , mayst condemne my soul eternally to hell , from which nothing but thy meere mercy were able to saue , and deliuer me ; and dayly i should incurr this sentence , if thou didst not out of thy goodnes euer help , and protect me , thy sinfull seruant● this only i desi● , this only i ask , that i may in all things praise thee , and that i may desire no comfort , but to be able without all comfort , human , or diuine , to be true to thee , and not offend thy ha●osty . the xvii . confession . to whom but to thee , my lord should i fly in all temptations , and crosses , whose armes are open to embrace , all repentant sinners , and whose hands are lifted vp to giue a sweet benediction to all in misery ; if i either had , or desired to haue any friend , or comforter but thee , i could not with confidence fly into thy bos●ome for succour in this which is now faln on me . i● euer thou hadst reiected any that hoped iu thee , i might feare ; but as it is , i will sing in my affliction with tea●es in myne eyes to thee , and neuer leaue to hope in thine aboundant mercy . is it much that i serue thee , whom all creatures are bound to serue ? and we are so happy in being subiect to thee , that no lib●r●y is to be compared to the happines of depending of thee . the xviii . confession . when thou art present , o my god , then my hart reioiceth , and in pea●e singeth thy praises ; but when thou hidest thy beawtifull face , my soul becometh exceedingly obscured , and troubled ; yea euen ouerwhelmed in darknes , and misery , in which case long remaining ( which is most iustly permitted by thee for my humiliation ) what shall i do to lift vp my soul to thee , but as one sick with loue of her absent beloued ? to speak with him it is impossible , the distance of place is so great ; but yet she may hear others who speak of him , which a little mitigateth her misery , though while he is absent al is irksome to her , becaus the delay afflicteth her hart ; but yet , is she without all comfort ? no ; for she may write to , and of him ; and if none will carry it to her deare beloued , it shall remain by her , that he may see at his return , how she languished for loue , and could take comfort in nothing that all creatures could offer , or propose to her soul , while she possessed not what she only desired ; her life by loue being more with her beloued , then where she liued ; for which caus , she heareth , and yet mindeth not what is said , vnles perhaps they treat , feelingly of her absent loue , and speak in his praise ; she seeth , and yet cannot take comfort in what she beholdeth ; she sleepeth , but her hart waketh ; and in fine while she cannot enioy her beloued , nothing can satisfy her vnquiet hart . thus my god euen sensual , and vnreasonable loue transporteth a reasonable soul ; but if naturall loue be of that force , what doth that soul feel , whom thou hast wounded with thy pure loue ? and of what power is that loue that is seconded by thee , who art the fountain of all true loue , and sweetnes ? what shall i say of a soul that hath tasted how sweet our lord is ? verily she yet liuing , dieth a thousand deaths , becaus she seeth herself so far from possessing thee my god , whom none can see , and liue ; nor none enioy as thou art in thy self , till thou free her of the heauy , and sinful burthen of flesh , and bloud● and allthough thou dost admitt her longing , and sighing after thee alone , to , i know not what , nor can i expres , the vnspeakable ioy , and delights , which i say thou some times admittest her to ; ( therein not like to the louers in this world , who oftimes reiect where they are most beloued ) yet out of thy care of her , thou suddainly turnest away thy face , at which till she loue thee for thy self , she will become troubled , and too too impatient in the delay which thou makest of returning to her again ; the which if she bear with a resigned mind , making thy will her law , aboue all the desires of her hart , and sitt solitary like the turtle doue , thou willt in good time assuredly return , and being absent wilt be present to hear her prayers , and see her teares shed for the sorrow she conceiueth to offend thee her desired beloued , whom she would loue withall her hart , with all her soul , and all her strength , and praise thee day , and night without ceasing , as it beseemes a soul languishing with thy loue . the xix . confession . remember , o my god , that thou madst me for to loue thee . why therefor dost thou permit me to offend so sweet a goodnes ? although none do find thee in an extraordinary maner in the bottome of their soules , but those that serue thee my god for loue , and walk by the way of the crosse , yet i do confidently affirm , that thy yoke , and burthen , thy law , and thy crosse , are not by far so heauy , greeuous , and burthen ●ome , as be the pain●ul wayes of ●in , which seeme ●o be sweetned with some delights● but in the hart it proueth more bitter then gall ; whereas thy yoke being born by a truly louing soul , is many times heauy when thou leauest her , thereby to shew her , how little she can do , or suffer of her self , and that she may glory in thee , and not in her own power , and humble herself , and not preferre her●elf before others ; when i say thou pleasest to leaue her thus as it were forlorne , she feeleth indeed a great burthen , and nothing can comfort her , till thou her desired , and only beloued return . for she hauing forsaken all for thee , and hauing tasted of thy sweetnes , saieth with the prophet ; turn away myne eyes that they see not vanity ; least like a dog she return to her vomit ; and after hauing had a glimering of thy light , she , becaus she feared she should not be able to sustain thy chastisements and shou●d forgett , and loose herself by these tribulations , and desirous that she might be happily enabled to en●er the more fully into thee , and fearing ( i say ) her own frailty , she thus againe crieth out to thee by these other words of the psalmist , saying ; domine deus salutis meae ; in die clamaui & nocte coram te . o lord god of my saluation , day , and night haue i cryed after thee . for who but thy self can comfort a soul that indeed neither seekes nor desires any thing but thee my god ? o when shall i spend all my strength , and forces in singing thy praises ! who would sett their harts vpon any thing but thee , seeing thou hast made all other things so hard to be obtained , that we might seeke only thee , for whom we were made , and whose loue we may more easily obtaine then any thing els whatso●uer ? o lett me loue thee , who only for that end didst create me ! we would haue that which is worth nothing , and many times greiue for the losse of that which would but cause vs perplexity , and trouble to haue ; in the meane time neglecting that which thou so infinitly desirest to bestow vpon vs , to wit , thy loue , then which noth●ng is so good , or sweet , or that bringeth such true peace to the soul. the xx. confession . withovt paine , it is impossible ( o my most amiable god ) to liue in loue . but if the difficulties which thy true friends , and seruants feele , were weighed with the miseries of those , who rather seek to please themselues , and others then thee there would be found an infinit dis●parity . for thy yoke is sweet , and thy burthen light to the simple , and humble , and to those who serue thee for loue , and whose ioy thou thy self art , and who nothing els but thee , my god , do se●k for , in time , or eternity , these i say , are despised , contemned , afflicted , pained , tempted , troubled , and many times sit sorrowfull with a heauy hart , and sad countenance ; but thy will being their law , and thy disposition their consolation , i may boldly affirme , that in all this they suffer nothing , in comparison of the fond● louers of this world ; becaus thou being euer more present to them then t●ey to themselues , dost when thou seest thy time refresh their souls with the light , and comfort of thy grace ; yea seeming to be euen prodigall of thy sweetnes , to such as abide faithfull to thee in their tribulations , and hope , confide , and glory in thee , and not in themselues , and who take occasion in all they see , heare , suffer , ouercome , to humble themselues vnder thy mighty hand , and blesse , and praise thy iustice , and mercy in all things whatsoeuer ; amongst which number admit me poor , and contemptible sinner , to thy greater glory ( for this thy mercy ) from all creatures , for euer and euer amen . the xxi . confession . o my lord , and my god , remoue al impediments between thy goodnes , and my poor soul , that i may loue thee , who only deseruest all loue , and honour . giue me an humble , and peacefull hart , that thou maist inhabit therein , as thou desirest suppres in me by thy sweet grace the sin of pride which maketh me as yet so odious to thy diuine maiesty . o if we did but by true humility abase our selues , what beames of true light would shine in the bottome of our souls ! o what amity is there between thy diuine maiesty , and an humble soul ! nothing but humility could haue drawn thee down to the earth ; and only humility can make vs capable of being drawn by ●hee vp to heauen . the truly humble conuers familiarly with thee , and thy saints ; they presuming nothing of themselues can do all things in thee who strengthnest them . and thou art so chary , and tender of the humble , that what concerneth them , thou esteemest to concern thy owne self , and euen thy own hart ; and they thinking they do nothing , do by thee do all things . many vnknown to the world● and of no esteem wi●h it , shall before thee haue the honour , and mer●t in the next world , of that which no● other men boast of , and attribute to themselues for the humble liuing stil in their own nothing , giue all glory to thee , by whom only all good is performed , in the mean while thou enriching them of thy meere mercy with thy merits . o happy exchange , thin● for ours , durt for the most pure gold what is all we can do ? verily nothing . enrich me therefor poor begger with some-what of thyne ; at th● feet i lay whatsoeuer thou giuest , o● hast giuen me : giue , or take away 〈◊〉 thou pleasest , so thou do not blot m● out of the book of life . open to me knocking at the door of thy mercy . i haue been fiue and twenty yeares ( this signifieth her age at the , writing heerof , as that she was then fiue and twenty years olde ) in my infirmity of most loathsome sinnes ; behold my misery , and take pitty vpon me sonne of dauid ! i defiled that ●oul that was made to thy owne image , and liknes ; haue compassion on her , who hath no other friend , or comforter , but thy self the only desired of my hart . for thy owne sake be propitious to my sin for it is much . nothing that i haue done can i alleadg to thee , which hath deserued any reward in thine eyes ; onely desires , of which manie burn in hell , they being little without good works . giue her to drink who withers away for want of thee the fountain of al sweetnes . i will powre out my soul before thee , that at least i may comfort my self with relating to thee my sinnes , and miseries . behold all my ennemies triumph ouer me , of whom most easily in all temptations they get ●he victory . fight for me ; or els i know not what will become of me ; giue me true humility by which all things are easily ouercome , and all thou exactest , most perfectly accompl●shed by vs thy maiesties poor creatures . giue thy self to me● who hath nothing of her own to offer thee ; and if thou giue me thy self , i am as rich as i desire to be ; and if thou shouldst besto● vpon me all thou hast , or can create , it would be little to me , vnles i possessed thee . by thy felf i praise thee , whose name doth not be-seeme the mouth of a sinner . o let me loue , or not liue ! i giue my self to thee , whome alone i wish for , and desire with all the forces of my hart , and soul. o my god , how neere thou art to vs , ready to heare and receaue our prayers and petitions ? behold thy s●ee● prouidence sheweth it self in all things ! o how long shall my god be thus ●orgotten by creatures ! when wilt thou by loue be by all sought after , as thou oughtest to be by vs ? the xxii . confession . o my lord , let all things praise thee ! let thy iust will be our law . let subiects humbly obey in , and for thee . for inferiors contending , and withstanding their superiors in that thou wouldst haue them obey in , is most odious in thine eyes , and nothing they can do will please thee , vnles they will heare thy voice as well by others , as from thy self . for it is not so much the greatnes of the action that thou regardest , as the being don by vs in that maner thou wouldst haue it don by vs , and in nothing can wee obey thee as wee ought to do , vnles wee first regard , and intend thee in that which by vs is accomplished ; and a superior reflecting on his owne authority , rather then on what in thy behalf he ought to exact ; in that case or cases , and rather on what by his power he can command , then on what according to thy pleasure were best to be done , rath●r gouerneth in his owne power then in thine , and the effect ( vnles it be very streight and right betweene his subiect● harts , and thee ) will consequently be more human then diuine ; and the superiors while sensible of their honour abusing the power giuen by thee , doe yet loose what they would haue . for their subiects often looking vpon rather what is defectiue in the superior , then vpon their owne duty , both of them faile in their duties to thy dishonour , who so sweetly hast disposed of all things , if we did not peruert thine order , with seeking , not thee , and thine honour , but our own , and our selues , from which misery blesse vs , i beseech thee for thine own sake , that thou mais● be glorified both in the commaunders , and the obeyers . the xxiii . confession . o how happy are those thou instructest in thy law , and in whom it goeth streight between their soules and thet . for their only care is to please and praise thee in all things . these humbly obey for thee , and see how dangerous it is to resist thy will in any thing how little soeuer . but very much must we striue to humble our selues , if we desire to know , and stand vnto the things that are exacted of vs by thee . for nothing is able to inlighten our blindnes , but thy grace shining in an humble soul. if we knew neuer so much and could do wonders , if we had neuer so great guifs of nature and grace , yet could we not thereby become pleasing to thee , vnles withall we were diligent in the exercise of true humility . o giue me this guift ! for none of himsef is able to attain to it . my god , make me truly humble that i may be wholy thine . let me by loue adhere to thee , that all impediments may be remoued between my soul , and thee . let all created things be to me as if they were not , as to their becoming any impediment between my poor soul , and thy godnes , that so i may not be hindred by any thing from being vnited to thee . for this thou maidst our souls , that by thy grace we might return to thee , whom by sinne we had straied from , and that humbly seeking to loue thee , and vsing all things created only to this end , that we may at last find , and possesse ●hee , who only art able to satiate vs ; and therefor miserable are we , when we seek any things beside thee , from which doing i beseech thee defend vs. amen . the xxiv . confession . non in solo pane viuit homo , sed in omni verbo quod procedit de ore dei. these are thine o●● wordes , my lord , ●hich i rehears be●ore thee ( to whom● powre out my hart and my soul ) ●ith vnspeakable ioy , hoping that ●hy word shall be a light vnto my feete , that i may auoid the ginnes and snares , which the world , the ●●esh , and the diuell doe lay to catch ●nd intrap my sinful , and weak ●oul . thy words indeed are sweet because thou speakest peace to the hart , and giuest by them strength ●o the soul. it is well known to thee why i do thus dilate my self in speaking and writing to thee , my lord and my god , rehearsing to thee , to whom all things are manifest , the desires , intentions , and afflictions , or comforts of my hart . for as th●u●ell ●ell knowst , if i should not when ● enioy some more interior light set down in writing some thiugs which i may peruse at other times that ●re of obsurity , i should be apt to forget to praise thee , yea and eue● wither away with the grief and anguish which by thy sweet permission ouerwhelmeth my soul ; be th●● blessed for all ; who take away 〈◊〉 beseech thee , or giue , as it best plea●seth thee , from thy poore seruant● only depriue me not of grace● so i may loue thee , i care not wha● happeneth to me . let thy will be done for time , and eternity . roo● out of my soul that pride whic● maketh me so far from being tha● thou wouldst haue mee to be . my desire is great to praise , loue , honour , and truly serue thee ; but my power is so little , that none hath been lesse faithfull to thee , then i ; but where doth the liberality of thy infinite merc● extend it self more willingly , the● where there is greatest pouerty an● misery ? though i be poor yet m● lord is rich ; though i be in al blindnesse , as to the discerning of trut● yet my lord is light it selfe . to him therefore i will approach , that in his light i may see light . i will begge of thee , that i may become capable of gloriyng in thy riches , and then nothing shall be wanting to me , see●ng my lord possesseth in hims●lfe all good things . be thou my lord what ●hou art , and i a miserable sinner casting mine eyes vpon the earth doe cry to thee to bee mercifull to my sinnes . i sitting heere in the ●hadowe of death , morne , and lament , that i haue made no more hast to conclude an euerlasting ●eague and peace with my lord god , to whom now my soul doth aspire day and night without ceasing . o my lord when i remember what ●hou hast done for me , i faint and faile to see how vngratefull for it i haue been and am to thee ! what didst thou meane to helpe me , and ●ecall me from my sinnes , when i least thought of thee ? and not content with that , thou didst also by means of a faithfull seruant of thine , make my state which was so heauy ● burthen to me through my fault , and ignorance , to become so delightfull to me , that i may and do truly acknowledg , that thy yoke of religion is sweet aboue all the de●lights , and pleasures of the world , and thy burthen so light , that crosses paines , afflictions internal , and ex●ternal born , as thy burthen are most light and easie , and cause more true peace to my hart , then i can expres , which be it said to thy honour : and grant me to humble my self in al , that i may grow stil more and more pleasing to thee , who art the only desire of my hart , and comfort of my soul. let his instructions of whom i speak to thee , according to his desire still more and more inflame my loue vnto thee . be thou all in all , and aboue all , vnto me . if thou teach not my soul to loue , in vain is the endeauour of man speaking and preaching to me . let me ●eare thee by him , and let me not so harken to him without ; that i grow deaf to thee who art within . thy words are works . either speak by others for our good , or by t●y self in the most interior of our soul. o happines , that there should be such a capacity in vs of hauing relation to thee in all things ! al things created may faile vs ; but thou who only canst fatiat our harts , canst neuer change or alter , but art stil the same , and thy yeares shall not faile . thou teachest a soul true humility and solid vertue . in thee nothing is neglected ; thou art the maiester of perfection . thou teachest the simple , humble , and louing soul thy wayes and giuest her hidden manna , in the strength of which she may walk euen to the hous of her god where she shall praise him for euer and euer . qui ambulat simpliciter , ambulat confidenter ; who walketh simply , walketh confidently ; if we loue thee , all will cooperat to good , which graunt to thy own praise . amen . the xxv . confession . omnis populus venit ad iesum , & sedens docebat eos . all the people came iesus , and hee sitting taught them . can i heare and consider these words written by thy best beloued disciple , and not euen melt into tears of ioy ? if indeed any had been by thee my lord reiected , i might haue feared , and that most iustly , remembring my past , and present sinnes . but to put me out of feare , and doubt , thy holy euangelist saith , omnis all . to thee therefor i will fly , and of thee i will learn , how i may please , praise , and loue thee , and how by true humility , i may dye to my self and all created things : hereby wholy to liue to thee my all , and onely good . thou knowst that my soul without ceasing doth long after thee , and to see it-self free from all that which is a hindrance to my perfectly louing thee . o● loue of my lord god , how forcible art thou in a pure soul ? o who will giue thee to me , that my hart may be purged , and purified , thereby to becom a pleasing habitation for my god ? o lord , who art goodnes it self ; can there be found any ioy , comfort , or true content in any thing but thee ? can there i say ? for as for me ; far hath it been from thee to permit any thing but thy self to be sweet to mee . o all ye that think it a burthen to be obliged by your profession to tend to great perfection , and fear the punishment of our doing the contrary , raise vp your harts , and remember what it is that our lord exacteth of you by this your profession ! and this as it may seeme at first a seuere exaction , so remember wel , and consider ( i say ) what it is , and your harts will rejoyce , that feare our lord. it is , o it is , to loue , without bounds or measure ; it is to leaue your self , that you may find god ; it is to fly from the world that you may hear our lord speaking peace to your soul ; it is to submit , and subiect your self wholy to him whose will none can resist , but as they are permitted by him ; it is to be subiect to euery liuing creature for him , who submitted himsef to the death of the cross , that we might become capable of enioying him ! this is that he exacteth of vs , who haue dedicated our souls wholy to him ; this is that he requireth , which though at first it seeme a burthen to perform , yet that which seemeth so , is indeed quite otherwise , as we shal find in effect , if we perform that out of loue , which out of his loue to vs , he exacteth of vs. for what is sweeter then to loue ? yea and to loue him , whom the more we loue the more it becometh delightful to vs to loue ; the more strict our obligation is to him the lighter is our burthen we haue to beare ; for he doing all that he hath done for vs to bring vs into this state to oblige vs to loue , doth also , if we be not the hindrance , oblige himself to giue vs this diuine loue of his , which is able to vnite a poor contemptible creature to his diuine maiesty , whom we are not worthy to name . o sweet and most desirable yoke ! well maist thou be said to be sweet , thou bringing true and perfect liberty . for loue maketh light all burthens , and sweetneth al labours ; and to them that loue , it is easy to suffer any aduersities for their loueds sake ! o let me being obliged by thee to loue , let me , i say , through thy mercy obtain this loue of thre , which maketh a soul in all things grateful , and faithful to thee ! let me not offend thee in my miseries , and then come as many as pleases thee ; for i account that only a misery , to wit , to offend thee . let all things praise thee , and let me in all praise thy diuine maiesty , with them that loue thee . behold , fire , sea , snow , thunder , lightning , hail , and ●he spirits of storms do thy will ; and yet i in all contradict it , who am capable of thy loue , and am inuited to loue so many ways by thee my god. o let this thy loue wholy posses my soul , that all that is within me may blesse thy holy name ! i renounce into thy hands all that is in me contrary to this thy loue ; let it wholy consume me that i may be wholy turned into loue , and that nothing els may be desired by me . let me be drowned , and swallowed vp in that of diuine loue , in which my soul may swim for all eternity , neuer more by sin to be separated from thee . o when wil this day come , that i may return to thee my beginning ! when will thy glory appeare ? when shal death be swalowed vp in victory , that i may without ceasing praise thee my god , whose name i write with no smal comfort , though otherwise i be so drie , that i can scarce think vpon thee . to heare th●e named , or to write to , or of thee , refresheth my soul in al her misery , and to it i flye from the thoughts , feares , and cares which as thou knowst often oppres me for my humiliation , who for my pride deserue iustly to be reiected for euer by thee ; but in such case i hope both liuing and dying , that thou my lord art my god , my mercy ; and what is wanting to me , i shal aboundantly posses , if i confide only in thee , which grant that i may not faile to do , who only art to be adored for all eternity . amen . the xxvi . confession . erant appropinquantes ad iesum publicani , & peccatores , vt audirent illum ? there were sinners and publicans approaching to iesus that they might hear him . this is writ in the gospel of this day my lord , which doth much comfort my sinfull soul , flying to thee for help , and succour in the necessities wherein i daily languish . for none didst thou euer reiect , neither sick , as witnes the leapers , and diuers others which were abhorred by men for their loathsom diseases , nor the deformed , nor the blind , nor the lame , nor the poor and contemptible , no nor the sinners whose loathsome sinnes made their souls much more deformed in thy pure eyes , then any discase could make a body in the eyes of the beholders . but why do i presume to speak to my god in this simple maner ? verily my lord , only presuming of the most aboundant fountain of thy mercies , do i thus refresh my soul with recounting these things before thee becaus these places in the ghospel which treat so particularly of thy receauing , and forgiuing sinners doth particularly appartain to me , who hauing among them found grace in this kind before thee , i do likwise in these things i read , find that which putteth me in hope of the continuance of thy mercy . behold i desire now to conuert my hart wholy to thee , and to becom totally in all things subiect to thy diuine maiesty . let thy grace affist me . for it is not any thing i can do , can saue me . the angel that hath care of me , praise thee for me , and assist me with his intercession for me . thy mother hath been indeed a mother to me ( for which be she honoured for all eternity , as it beseemeth so great an humility to be ) she vouchsafing to take pitty on me poor miserable sinner , for all which praise be to thee my god and all , for all eternity . amen . the xxvii . confession . patientia pauperum non peribit in finem . the patience of the poor shal not perish in the end . o lord , my god , seeing the way of the cross is the way that al in this life must walk , of what state , or dignity soeuer they be ; none exempted from suffering , some in body by paines , and sicknes ; some by pouerty , and want of necessaries ; some by loss of friends ; some by the disloialty of such whom they confided in ; some by loss of their goods by fire , wars , and the like , and some by their own indiscretion , vnwarines , and want of foresight falling into disgrace ; some by setting their affection where it is reiected , grow desperate mad ; and some therby liuing in perpetual discomfort become woful murtherers of themselues ; some fortune frowning vpon them , haue al things go contrary to their desire ; and in fine , no place , no person , nor any condition can be free from suffering in this miserable life . but shal we think this was ordained to be thus by thee , by chance , or becaus thou dost not loue what thou hast made ? no , god forbid we should euer think so ; but that which made thee ordain it so , was only to the end that we being proued or tried● as gold in the furnace , should thereby become capable of thy pure loue ; the which if we could obtain , easy would it be to suffer any thing which thou permittedst to happen vnto vs. for as for some of the crosses , which happen in this life , we are the caus of them our selues ; and by them we not only suffer paine , but also detriment in our souls ; becaus they proceed from our yeilding to sin . and giuing way to our passions , and in ordinat affections , therby becoming a slaue to sensuality ; ouer which we should be absolute maisters , if we did , as we ought , concur with thy grace . and verily , my god , to whom i speak and write with much content to my soul , thou by this meanes inlightning me with that diuine truth which leadeth in some sort to thy self , and much inflameth my hart with a most ardent desire of thee the only desire of my soul , to whom i1 aspire day and night , without ceasing , in my simple man●r : verily i say that i am ignorant how it is possible to proceed with any confidence , or comfort in any thing , if our foundatiō be not founded in thee by a sincere intention . for til i resolued , what difficulties soeuer ther by i endured , to make thy wil mine owne and thy disposition , my consolation , i found no stability in any thing , or exercise whatsoeuer ; and since that time i haue found certeinty and quiet in all the vncerteinty of contrary occurrence . for if thou be intended in al our actions , what should we fear● for we only intending and desiring thy honour in all things , how can we doubt but that this by thee in al things wil be accomplished , seeing that which thou dost desire and wil we should seek , and intend ( to wit they honour ) which is only aimed at by vs ? can we imagin thou wilt saile on thy part , we desiring to do what lyeth in vs ? no , no , but con●idently we may hope , that nothing shal be wanting to vs ; and thou kwnowst , my lord god , that when any thing happeneth , which seemeth so to derogate from thy diuine honour , that it greiueth my hart , thou presently quietest me with these words saying to my soul. vacate & videte quoniam ego sum deus , exaltabor in gentibus , & exaltabor in terra . be quiet , and see that i am god : i shall be exalted among the gentils , and shall be exalted in the earth . with these words , i say , thou comfortest my soul. for though i haue desired to make an exchange with ●hee , that i may take only care to seeke thy honour in al things , committing the care of my welfare to ●h●e , yet in those things , which happen as i think contrary to thy honour , i ought to conforme my wil to thy sweet disposition , or permission , and not disquiet my soul vnder any pretence whatsoeuer . for the quiet and humble hart is the place where thou delightest to dwell . thou who art the god of peace , giue me that ●rue loue of thee , which only bringeth true peace , and blesse this thy little flock , and especially those in it ●ho are by their patience and discretion helpers and furthers to true peace and concord in this poor conuent of thine ; my most dea●e lady ●hy mother , and mine by thy sweet mercy , pray to thee for this hous of hers , as also our good angels , ●ho haue care of vs. saint michael ●ho was so zealous of his honour , saint raphael who guides vs in the way of thy law , sanit gabriel , who brought vs the happy tidings of thy coming into this world , to reconcile vs sinners to thy heauenly father , our most holy father s. benedict , our mother s. scholastica , as also s. ioseph , s. iohn , s. thomas , and s. gertrude , in whose hart ●hou didst delight to dwell ; and also my beloued father s. augustin , whom thou hast giuen me in a particular maner , to be a help to me in doubts and feares , and an incouradgement by his books to hope for pardon for my innumerable sins , and as a fire are al his words to inflame me to seek after and aspire to thy diuine loue , and to wish only , that that may wholy posses my soul , which grant for his sake , as also thine owne , who art blessed for euer . amen . the xxviii . confession . incina cor meum deus in testimonia tua ; ecce concupui mandata tua ; in aequitate tua viuifica me-incline , my god , my hart to thy testimonies , and in thy truth quicken my soul. for behold my soul doth exceedingly couet to performe thy law . for thy law is truth , and the effect thereof is iustice , and peace , and ioy in the holy ghost . when i remember how i haue strayed from thee by sin , i become ashamed before th●e . but when i consider thy mercy i hope stil ( notwithstanding what is past ) to become through thy grace , which so sweetly preuented me , pleasing to thy diuine maiesty . o lord , inlighten my soul obscured● by sin and ill customes ; inlighten it that i may walk the way of iustice , and truth , which is the way wherof thou speakest by esaie the prophet , in which a foole cannot err , as he affirmeth● o let me by true humility become a fool according to his meaning , let me become as a bittle child , that i may be capable of entring into the kingdom of heauen ! certeinly we ought to liue so subiect to thee , that we haue no election of any thing , as pretending our selues , for time , or eternity ; and also we ought to haue in our soul such a relation to thee , that in thy lig●t , in thy truth , and wholy according to thy will , we perform all we do , and out of that respect omit what we omit . o my god , let me , i say , walk this way of loue which knoweth not how to seck it-self in any t●ing whatsoeuer ! let this loue wholy posses my soul , and hart ; which i beseech thee may liue , and moue only in , and out of a pure , and sincere loue to thee , who aboue all ought to be loued and desired . let this fire , which thou camst into this world to send , and willedst it should burn , consume me wholy into it self , that forgetful of my self , and al created things , i may be mindfull of thee , my lord , and my god. it is thy p●omise , that where sin ●ath abounded , gra●e shall superbound , that the riches of thy mer●y may appear and shew it-self to the glory of thy holy name ; which mercy , i beseech thee , extend itself ●o me , that i may praise thee for euer and euer . o that thy pure loue were ●o grounded and established in my hart , that i might sigh , and pant ●ithout ceasing , after thee , and be ●ble in the strength of this thy loue , ●o live without al● comfort and con●olation , human , or diuine , therby ●o become the more conformable to ●hee , the beloued of my soul ! o how ●appy are they that truly loue t●ee ? ●ertainly , whatsoeuer they suffer , it ●● very tolerable to them , be●aus he or whose loue they suffer , is th●ir hel●er ; indeed , my lord , thou art a hiden god ; but yet not so hidden from ●ur soul , but that in some sort we ●aue therin according to our poor ●apacities , not only a tast , but also sight of thee ; for as euen thou thy self hast said ; blessed are the cleane of hart , for they shall see god. o sight to be wished , desired , and longed for● becaus once to haue seen thee is to haue learnt al things . nothing can bring vs to this sight , but loue . but what loue must it be ? not a sensible loue only , a childish loue , a loue which seeketh it-self , more then the beloued . no , but it must b● an ardent loue , a pure loue , a couradgious loue , a loue of charity , an● humble loue , and a constant loue , not worn out with labours , no● daunted with any difficulties . o lord giue this loue vnto my soul , that ● may neuer more liue , nor breath bu● out of a most pure loue of thee , my all and only good ! let me loue thee fo● thy self , and nothing els , but in an● for thee . let me loue nothing in stee● of thee . for to giue al for loue is ●● most sweet bargain ; for loue is as stron● as death . o that this thy loue might flo● in such aboundance into the har● of al capable therof , that the son● of thy loue , and praise might conti●nually be heard through out al the earth ! o what do we do louing vanity , and seeking a lye ? what do ●●e abusing the most noble capacity of our souls by desiring that which passeth away like smoak ? what do ●●e louing that which is more changeable then the moon ? can any ●hing satiate our harts but our god ? can we find true repose out of him ? ●s any thing worthy of our loue , but ●hat goodnes which is loue it-self , and ●hom the more we loue , the more we ●re able to loue ; becaus for loue , he made vs capable of loue ? but alas , my god , my soul was in honour , ●nd i knew not it ; i was compared ●o beasts , and by sin became like to ●hem , or worse then they . is this my equital for al thy loue ? is this ex●usable that my soul made by thee●o ●o be delighted with the food of ●ngels ( which is loue ) should delight ●●-self with the bread of swine ? o is ●y hart able to rehears this before ●●ee and not through excessiue grief ●reak in sunder ? could i in my nature not abide to be di●loyall to one whom i found to be a faithful friend to me ? and can i endure to remember my disloyalty to my god ? could i with ioy vndergo for my friend , disgrace , and difficulty , and can i endure nothing for my god ? was the absence of a deare friend intolerable to me , and can i abide to see my self cease at any time to sigh and long after my god ? o no my god , let that be far from me , i heere renounce before heauen and earth al inordinate affections to cre●tures place with thy own hands t●● loue in their room● that it expelling thence al ●hat now is therein d●●pleasing to t●ine eyes , thou ma●● thy sel● wholy posses me giuing and distributing my affections , and disposing the passions of my ha●● according to thy sweet will , which only is iust , only holy and true i● it-self . c how sinceare then are o● affections , when we loue our neig●●bour only in , and for thee ? the●● we pitty not one , and are hard harted to another according to the inclination of our peruerse nature , but behold thee in al , and consequently willingly serue and assist al for thy loue ; then we do not shew our seues meek only to our friends ; but also to those by whom we suffer most contradiction , and gladly vpon all occasions extend our charity . for there is no true friendship but that which is founded vpon thee , and which is maintained without impediment to thy loue . this is only the loue of charity : which charity knoweth not how to repine , to be angry , to be exceptious , to be inconstant , to be troublesom , to be suspicious , or iealous ; for it regardeth thee in al , and desireth thee aboue al ; it taketh al in good part ; it wondreth not to see men exceed in words , finding it-self , so often to offend in deeds ; it beareth al things , it hopeth al things , and it confideth in thee aboue al things ; it wisheth only that thy will may be performed in al and by al creatures ; by which meanes it retaineth true peace in al that happeneth . o giue me this ●hy loue which worketh such wonderful effects in an humble soul ! giue it to me , and i wil aske thee no more . let it posses my soul , that nothing but thy self may be loued , or desired by me . can thy goodnes find in thy hart to see me thus languishing for want of thy loue , seeking my self● in al things , and not being able out of true loue to suffer any thing ? it is true tho● hast made my soul to loath all created things , and hast shewed me most plainly that all is vanity and affliction of spirit , saue to loue thee , and that nothing is permanent vnder the sun , ●and that vain and inconstan● is euery creature liuing , so that 〈◊〉 cannot , me thinks if i would ( so am i held by thee ) desire the friendship , or fauour of any creature ; but this is not sufficient for me ; an● therefor take pitty on me begging and beseeching grace , and mercy o● thee ; it suffiseth not me that my sou● refuseth to be comforted , but i mus● also remember my god , that with his loue my soul may be inflamed . art thou ignorant that my soul hauing had through thy sweet mercy , a tast of thee , cannot find comfort in any thing but in inioying of thee ? o no , this is as al other things are , most manifest to thee ; and if thou wouldst not haue had me thus for loue to importune thee , thou wouldst not haue made me incapable of being satisfied without thee ; this which i say , i do not speak of presumption , but out of the vrgent desir of my hart , ●hich hath resolued to conuert it self wholy to thee ; thou who didst bid me to aske , hast promised i shall re●eaue ; thou who didst bid me knock , ●ast promised it shall in time con●enient be opened to me● which ●owre , o my lord , when shall it be , ●hat without ceasing i may praise ●hee , and neuer any more offend thee ? ●til which be granted me , i wil sigh ●fter thee , and in my hart in the bit●ernes of my soul , i will cal vpon ●hee ; and somtimes i wil also being enabled , and inuited thereunto by thee , sing loue songs to my well-beloued , who is euer within the hearing of me● for thou art not like the louers o● this world ( vpon whom that loue yet which is only due to thee is often bestowed ) heere to day and ● far off to morrow : no , no , thus i● is not between thee and thy louers . fo● though thou triest them , that thei● loue may become more pure , ye● thou , seeing them begin to faile vn●der their burthen , dost quickly ca●● thine eyes vpon them , and with t●● sweet dew of thy grace refreshe● them , that by these changes thei● loue may grow more strong , and b● firmely established in thee , who ar● that only thing which is only neces●sary for me , and which only i re●quire of thee . let this thy loue wor● in and by me , becaus thou rewarde● no works but thine own , and let m● loue thee , as thou wouldst be belou● by me , i cannot tell how much lo●● i would haue of thee , becaus i woul● loue thee beyond all that can be ima●gined , or desired by me ; be thou in this as in al other things , my chooser for me , who art my only choice , most deare to me ; glorious things are said of thee my lord and god , the most absolute , and amiable beawty ; the more i shall loue thee , the more wil my soul desire thee , and to suffer for thee . let me loue thee for thy self , and not any thing insteed of thee ; and let my whole substance by thy loue , and praise be consumed in me , that i may return pure vnto thee , who be by al in heauen , and earth blessed and loued fer euer and euer . amen . the xxix . confession . o my god , my only beloued ; me thinks i heare thee sweetly checking my soul with these words ; ( when vnder what pretence soeuer ) i pretend by my care , or vnreasonable solicitude , that more then one thing is necessary to my soul , therby falling into that multiplicity whic● is so apt to dimme , and obscure our soul , and so contrary to a pure tending to thee our only good , and to a remouing of al impediments between our souls and thee by transcending al created things whatsoeuer ) these words i say ) thou often speakest to my hart ; quem quaeris mulier , viuentem cum mortuis ? whom dost thou seek woman , one liuing amongst the dead ? but lord i answer t●ee now in al desir , and hum●lity of hart , that i seek nothing but thy felf , no guift , no comfort , or sweetnes ; no friends but thy self , and thy heauenly cittezens ; no power but of wishing that thy wil may be my law ; no honour but thine ? no consolation but that i may in solitude , and silence al the dayes of my li●e be able to liue without all consolation human , or diuine , no recreation by conuersation , or other business , or imployments , but so far as it is nec●ssar● to beare vp my spirit to attend vnto t●ee more seriously at conuenient times , and rather let al necessary distraction , by help of thy grace serue , as a meere cessation ; then by the least affection to them , or comfort in them , they should become an impediment to my aspiring to thee . for this is a rule thou knowst hath been g●uen me by a faithfull seruant of thy diuine maiesty , who indeed gaue me most generall i●structions , that we might not be ●yed to him , or any other creature , but might being left more free to thee , fly the more freely with wings of diuine loue , which carieth a soul euen in human flesh aboue all that is not thy very self ; of such force is thy grace concurring with our will , which is by na●ure capable of an ●nfinite extent towards thee , when as it neither seeketh , intendeth , desireth , willeth , nor resteth in any ●hing● , but the● ; t●is ( i say ) was his generall rule that if we did not do ●hings with affection , they would cause vs no hurtfull distraction , which grant may be so vnto me i beseech thee , who am not able without much , and often diuerting my ind to indifferent things , to attend to thee in my soul at other fitting times , and this by reason of my great weaknes of body and head . let al this imperfection in mee , humble me and let it be no impediment to my truly louing , seruing , praising thee , and adhering only to thee , which is my only desire by al i do● or omit . let not my gre●uous sinnes past , or present too much deiect , or trouble mee ; but let them serue to humble my soul , and be a meanes totally to subect it to thee and al others , so far as it is thy wil it should be . let me praise thee in al , whose prouidence , and care hath been so infinit great towards me thy most contemptible creature , the which verily i may , and must confesse , and acknowledge to thee most particularly in this , that thou hast so particularly , and plainly as thou hast done for my humiliation , discouered my sinnes vnto me , wherby i might know and confesse my● obligation to thee ; and ●ith al compassion on the sinnes , and imperfections of others , which they also are permitted to fal into , that rising vp , their loue may be the great●r , when they remember it before thee ; and this i may add to thy greater glory , that thou didst reserue this kno●ledg of my sin●ul , and miserable state from me till by meanes of thy said seruant , i was put into the way of loue , and aspiring to thee ; for els it would haue wholy deiected , and ouerwhelmed me be thou by al glorified and praised for thy mercies to me . amen . the xxx . confession . o my lord god , to and before whom only , i de●ire to powre out my hart , and the desires , affec●tions , and afflictions therof ! for thy owne sake forsake not me who desireth to leaue al for thee . if thou wilt thou can●t saue me . though i haue neuer to my knowledg done any thing that deserueth any grace , or fauour before thee , yet meerly out of thine owne goodnes forgiue me my sinnes , and haue mercy on me . let thy mercy which withou● any desert of mine preuented me , bring me to thee . let nothing for time , or eternity but thy felf be desired by me . let not my soul loose , it-self by resting in any thing but thee . let me take com●ort in hearing of thee ; and let al inordinate loue to creatures be rooted out of my hart by thee . thou knowst for that which is past , i am hartily sorry , and it often draweth teares from mine eyes to think that their loue should haue been more strong and powerfull in me , then that sweet loue of thine is now , which challengeth so ful , and whole possession of my hart ; and soul by so many titles which none can deny to thee . take it now therfore wholy to thy-self , and ler me rather cease to be , then to giue any part to any , but as it shall be distributed by thine own sef ; thy friends only shall be mine , that in fine i may haue only thee for my friend aboue all friends ; take from me of them thou giuest me as it best pleases thee . for so i shal come to loue al in thee , and yet they wil be , as if they were not , as to any impediment to my being vnited to thee . let me without ceasing aspire by loue vnto thee that i may be lifted aboue my self and all created things , so to be pure , and free vnto thee . amen . the xxxi . confession . o my lord , when i remember my innumerable sinnes , it seemeth not much to me that i sustain these things both without and within . but yet my deare god i may speak to thee ( in the bitternes of my soul ) who art my only refuge , and comfort in affliction , and say , that thou seemest to me to shut vp al hope of meanes to help my self , by some things which i already do , and more am like heerafter to sustain ; of whom should i beg help but of thee , or strength to beare this to thy honour with con●ormity to thy blessed wil ? who can bestow this on me but thy-self ? thou knowst that since i gaue my-sef to a serious tending to thee , i neuer desired the friendship or fauour of any creature liuing . nay , ( to thy honour i speak it ) thou many times , and seueral ways shewed me so plainly the vncertain●y , instability , and changeablenes of al created things , that my soul euen loatheth the fauour of any how good soeuer , neither do i wonder to see those whom to day vpon occasion i am resolute i may be confident in , to morrow be in an humor of interpreting al i haue done , or said in another sense then indeed i meant it . this indeed thou permittest to the end we may trust in thee alone , adhere to thee alone , and for to purge our souls of the interest , which nature getteth euen in the actions which we do with best intention . thou know●t i nei●her desire nor pretend any thing , but do wish with al my soul that thy wil be perfectly accomplished , and take this answer from thee ( which i shal anone recite ) when i am too ●olicitous of my own good , or too much troubled with the preiudice , or affliction of those thy sernants with whom i ( most vn●orthy ●inner ) liue , who are in thee al without exception most dearly beloued by me , with this answer following of thine , i am ( i say ) put in mind of my dury , where thou saiest ; quid ad ●e ? tu me sequere ; what is that to thee , do thou follow me ; and i answer thee my lord , that as for me , it is good for me to adhere to thee , who art that one thing , which is only necessary . thou alone suffisest me , and al things bu● thy-self shal be to me , as if they were not , that i may ●ind and enioy thee , a●ter whom my soul doth pant and sigh without ceasing , longing after t●ee with all my forces , who art my al and only good . no rhirst in any though neuer so weary and tired , can be so great for want of that which naturally quencheth our thirst when we pant , and are dry with heat and thirst , as is the thirst which my soul doth sustain sighing , and panting after thee the liuing fountain , which yet i cannot enioy , til my soul be set free from this corruptible flesh , but the more i sigh , the more i am delighted to sigh after whom● i would so fain enioy , the more i loue , the more i am yet able farther to loue thee ; the more i deny my-self , the mor● sweet it be . cometh to me to suffer for thee the only beloued of my soul. wo is me that euer i offended such a good●nes as art thou my god! certainly my sinns deserue to be punished in an extraordinary maner , becaus i committed them more wilfully then ordinary . such was the carefulnes of thy seruant my natural father , who was so careful that i should be kept out of al occasions of sin , that i might ( considering the nature also which thou gauest me ) haue liued very innocently ; but what through my greater fault , and negligence is due to me for my sinns , be , it supplyed by the superaboundance of thy mercy , which i will from hence●orth with all my forces extol ; and i beseech thee remember thy true seruant my said father , who through his care preuented my further euil ; and also i offer to ●hee him whose happy instructions hath made thy yoke s● s●eet , and thy burthen so light to me , who as thou knowst found it so greiuous and heauy before i took my instructions from him , that i was weary of the yoke , and despaired euer to beare thy burthen with any comfort or quiet , whereas afterward being put into a course of praier and mortificatiō by h●m , my greatest obligations seemed to be most most desirable burthens , for al thy benefits be thou by al praised for euer . amen . the xxxii . confession . may i aske thy maiesty this question , being not worthy so much as to name or think vpon thee ; may i ( i say ) aske thee , how it is possible that thou canst find in thy hart thus to heap benefits vpon the most vnworthy , vngreatful , and contemptible of al thy creatures ? is there any sin that i haue not comitted , at least by my wil ? yea verily so great , and numberles do my ●ins , and imperfections appeare to me that i neuer read , or heard of any , whose sinnes ( for one reason , or other ) could be compared to mine . shal not therefor my soul praise my god ? can any wonder to see me in al occasions fly to thee , and speak to thee , wh● hast without any the least desert on my part thus sweetly with thy grace pr●uented me , and not only auerted my wil from al that displeaseth thee , but also drawn me so forcible to desire only thee , that my soul euen loatheth al that may any way hinder it from truly adhering to thee ; and such an inclination hath my wil continually towards th●e , that it cannot endure to rest in any thing but thee alone ; i would haue thee alone ; i desir to loue ; and seeke thee , esteeming al gifts , and graces so much , and no more , as they may and do enable me to rest only in the● which grant i may euer do for thy owne sake , who art godnes it self , and who be euer blessed ; amen . the xxxiii . confession . o thou who despisest not any in greif , and misery flying to thee ; hear and help me in that which is sustained by me , to whom should i fly but to thee ? if i had or desired to haue any friends besids thee , thou mightst bid me go vnto them , and speak to them to help me , but as it is , al hauing forsaken me , and i al for th●e ; behold i come vnto thee , not as one , who thinketh herself any way to deserue to be beheld , or heard of thee , but as one who hath no other refuge besids thee . thy mercy , which infinity surpasses my sinns , inuiteth me howrly to come confidently to thee ; these therefor are thy words , with which thou art most willing to be challenged by thy poor seruants , who by reason of their great frailty and weaknes may alleadg them in their necessities and want of help in whic● they are , to thee i say who speake●● them for our help and comfort ; no● vos relinquam orpha●os ; petite & ac●pietis , vt gaudium vestrum sit plenu● paraclitus docebit vos omnia . si quis ●i●ligit me , sermonem meum seruabit , & ●at●r meus diliget eum , & ad cum v●niemus , & mansionem apud eum fac●mus . i wil not leaue you orphans ; a● and you shal receiue , that your joy may ●ful . the holy ghost wil teach you ● things . if any loue me he wil keep m● word , and my father wil loue him , and ● wil come to him , and wil make our mansion with him : if thou wilt be our father what cause haue we to complain though we be despised , and forsaken , yea and traoden down by the whole world ? but as for me i shal neuer be weary of saying ; it is good to adhere to my lord god ; this i wil ask ; this i wil beg euen for thy own jake , that thou wilt be my helper , defender , and refuge in al my necessities , and do not for euer ●orsak her who is so poor , and frail of her-sef , that she hath nothing of her own doing , or suffering wherein she can glory , or confide . if thou wilt not forsake me , i shal be sa●e ; if thou leaue me to my-self , nothing can i expect , but vtterly to perish . let me obserue al thou exacteth of me , out of pure and sincere loue neither desiring , no nor so much , as reflecting vpon other reward , then that i may be so happy , as in al things to be conformable to thy holy wil. it is a sufficient comfort euen of it-self , to be tyed , and bound to thee by the obligation of vows , and to serue thee for loue , and to endeauourin al to be so subiect to thee , as if it were not in our power to wil , or desire any thing whatsoeuer . in this lyeth hidden a most sweet , and peaceable life , euen amidst the various changes and alterations which this our banishment daily experienceth , which is truly tearmed a warfare ; in which sometimes we ouercome by thy assisting grace , and sometimes we are vāquished by our enemies the world● the flesh , and the diuel , the which giues vs occasion to acknowledg iustly before thee daily our exceeding great frailty . but this in my daily combats is my comfor● , that my lord and loue , my only beloued and most dearly desired lord my god , a●ter whom i thirst , and languish , seeth and beholdeth me , and is nee● to be called vpon in this my necessity . for as he loueth those that fight with great couradg , and strength , so he despiseth not his litle children , to whom gnats and flyes seeme so great enemies ( for so i may tearm my litle sufferings if i compare them to those of his strong and faihful seruants , which without changing their countenance they most couradgiously endure , yea euen before my face ) that we weep and hide our faces in his boosom , to auoid the biting , and stinging of so smal aduersities . this , my god , is my case ; help , and assist me that i may be daily more strengthened , and confirmed in thee , that at last i may be that in al things thou wouldst haue me ●o be . amen . the xxxiv . confession . beatus homo quem tu erudieris domine , & de lege tua docueris eum . nisi quia dominus adiuuit me , paulo minus habitasset in inferno anima mea . blessed is the man , whom thou shalt teach o lord , and shalt instruct him in thy law ? vnles god had helped me within very little my soul had dwelt in hel . this is my solace in sorrows , and my refreshment in labours to cal vpon my god and to write vnto him , so that when my soul groweth more heauy , and dul , i may in that case read in my own writing● as in a book , the mercies of my lord shewed vnto me , therby to raise vp my soul to a sweeter remembrance of him , whom my hart desire thin al and aboue al to loue , and enioy . we may i confes being taught this my lesson by thee , that if thou hadst not most powerfully holpen and deliuered me my soul had dwelt in hel● where it might most iustly haue no● been , if thy meere mercy had not hetherto deliuered me , which continue to do , my lord , i most humbly beseech thee . for as it is said in the psalme , vnles thou o lord , keep my soul , in vain is my labour in defending it . who therfor can blame me flying vnto thee , or for hauing in al things relation to my god my mercy so that if i at any time grow slack in flying to him , or in calling vpon hi● in my doubts and miseries , this which i now write lying by me , and often being looked vpon by me , may be a meanes to put me in mind of his former mercy , which hath been so great to me , that it cannot po●●ibly be expressed ; and whatsoeuer heerafter becometh of me , be the fault wholy attributed to me ; for nothing hath my lord god left vndon , which might win me wholy to himself , and make me despise my self and al created things for his loue . for when i sinned , he recalled me , and forsook me not in that my misery of offending such an infinit goodnes , so shamefully , and that also after my entry into religion , the happines and worth whereof i did not yet know by which meanes i grew weary of bearing therein his sweet yoke and light burthen , the which is heauy only through our fault , and not of it-self . through which default , and ignorance of mine it grew so greiuous and intolerable to me , that i wished often it might haue been shaken of lawfully by me , pretending it was so incompatible with my good , that i could scarsly work my saluation in this my state and profession . this , my god thou art witnes of is true , and so it did continue with me aboue two years after i had in shew forsaken the world , and the world , indeed forsaken me , but did my lord in these biter afflictions forsake me ? no , no , but he prouided such a help for me by meanes of a faithful seruant of his that quikly was my sorrow turned into ioy , yea into such an vnspeakeable ioy , that it hath sweetned al the sorrows which since that time haue befaln me . for as soon as my soul was set in a way of tending to my god by praier , and ab●egation , i found al my miseries pre●ently disperse themselues and come to nothing ; yea euen in fiue weeks my soul became so enamoured with the yoke of this my deare lord , that if i must haue made not only foure , but foure thousands vowes to haue become wholy dedicated to him , i should haue embraced this state with more ioy , and content , then euer i did find in obtaining that which euer i most of al wished , or desired ; yea and as thou knowst my god , by my souls being put into a cours of prayer , i seemed to haue now found a true means wherby i might loue without end , or measure , and that without any peril , or danger . for who can loue thee , my god , too much ? o let me melt wholy into loue , to record these thy most aboundant mercies ? let me neuer be weary of singing thy praise , who thus hast inuited and drawn me ( euen whither i would or no ) to a perfect contempt of al created things , that i may adhere to thee aboue al gifts whatsoeuer . this i do so particularly write down , becaus my frailty is so great , that i may perhaps grow vnmindful of thee , notwithstanding al this that thou hast done for me , which i beseech thee for thine own sake neuer permit me to be , that i may praise and loue thee without ceasing , who art my god blessed for euer and euer . amen . the xxxv . confession . qvi facit veritatem● venit ad lucem , vt manifestentur opera eius quae in deo sunt facta . o lord what is more amiable , and desirable then truth . that is it which powerfully preuaileth in all things , and no wonder , seeing thou art truth . wel may truth be oppressed , thou permitting it , but suppressed it-self can neuer be , becaus as thou saiest , heauen and earth shal fail ; but thy word shal not fail . he that loueth verity , and doth desi● to liue to thee cometh to the light ? and what is this light ? is it not thy-self my god ? yes verily . for in thy light only can we see light . by faith we are made capable , or disposed for this light . for as thou saiest ; my iust liueth by faith . by this light we are strengthned in hope , and inflamed in charity , and by appr●aching to the● , who artour true light and life , we obtain a light which teacheth vs to do our works in thee , and for thee . in his light we discouer our own nothing , ●nd perceiue we are poor , and frail of ●ur-selues aboue al we can imagin , ● conceaue ; and by it we plainly ●●rceaue , that whatsoeuer is wel ●one by vs , is as truly to be attribu●ed to thee , as if it had been don ●ithout any concurrence of ours ●ith thee ; and that it is as iust our ●ill should in al things obey thee , ●nd that without any challenging ●f reward ●or it of thee ( but only so ●r as it is due by thy meere promised ●ercy ) as it is certain , that without ●ee we could neither liue , nor be . ●lso in this lig●t we see in some sort as it were in a looking glasse ) how ●reat , and good a god we haue , and ●●at he is more present to vs then ●e are to our selues , which maketh ●y soul exult and rejoice amidst ●●e troubles , tumults , and various ●hanges which the difficulty of pas●ons , and crosse actions , and the ●●stability of ●uman , and transi●ory things daily and howrly caus 〈◊〉 my soul. for who can mourn for want of a friend , who hath her only friend always present with her ? who can choose but hope seeing he is her helper , for whose loue , she fighteth against flesh and bloud , yea and against the power of darknes ? but how doth she fight ? not as one confiding in her own strength , but in his help , whose loue hath made her proclaim warre with al that would hinder her from being true to this her only beloued . to those that loue , what can be wanting , seeing loue is able to sweeten al labours , and lighten al burthens ? as for me therfor i wil sing without ceasing in my hart ; it is good for me to adhere to my god , and to put my whole trust in him , for vain is the help of man. after him i will sigh ; to him i wil sing . for my offences i wil weepe , and humble my self at the feet ef al creatures , becaus nothing pleaseth him so wel , as humibity ; and i wil approach to my god , and walk solicitous with him ; of him i wil write , and i wil not depart from him● least darknes , and the shadow of death do apprehend my sinfull foul . he shal be my god , who am his vnworthiest creature , that so no euil may haue power ouer me . i wil long , my lord , to be dissolued , and that i may more fully , and perfectly enioy the● , and neuer any more offend thee , who art so worthy of al praise , glory , honour , and adoration for euer . amen . the xxxvi . confession . o my lord , to thee i wil speak , to whom yet the secrets of my hart are otherwise most cleerly , manifest ; to thee i wil speak , and vpon thee i wil cal . if thou wilt my lord thou canst saue me . this day my lord god ; it is read of thee in rhe holy church , that thou didst heale the man sick of the palsey . let me also find grace before thee , that my diseases may by thee be cured , that so i may become pleasing to thee . for the diseases of the mind in which i languish are much more grieuous then those of the body . for these make vs but vngratful to men , but the other make vs displeasing in thine eyes . but thy goodnes as it is seene in this example together with the cure of the one , did also vse to grant pardon for the other . for thou didst say to him ; thy sins are fo●giuen thee ; by w●ich he became cured in body , and soul. this thy mercy i remember with great ioy , and comfort , and falling down at thy feet my lord , i beg of thee , that thou wilt be merciful to me a sinner for thy own sake , and say vnto my soul ; thy sinnes are forgiuen t●ee ; and grant that i may now begin to liue to thee , that so by thy grace al impediments may be remoued , which hinder me from louing thee , as thou wouldst be loued by me , whic● is al i wish , or desire . to this end , i fly to thee ; to this end i sigh after thee , only wishing and desiirng that in al things , thy holy wil may be perfectly● accomplished in me for time , and eternity . if i should not howrly approach to thee , who art the only true light , darknes , and the shadow of death would ouerwhelm me , and make me vncapable of this thy light , which leadeth to the true loue of thee . o how happy were i , if i could truly say ; anima mea in manibus meis semper , my soul in my hands always , that so my soul might truly hear , and follow what my lord speaketh to my hart for thy words ate works ! o giue me a true contempt of my●sef , that i may dy to al that the world esteemeth , or desireth ! for i find where i seek my self , there i am caught as it were in a snare , and where i for●ake my self , there i become more , and more capable of that true liberty of spirit , which carrieth the soul aboue it self and al created things , that i● may more perfectly be vnited to thee . for this is thy wil , that by true abnegation in al things both external , and internal , and by a total subiection to thee , both as concerning our selues and al others in any thing that can be wished by vs , we should enioy a certain diuine heauenly peace amidst the crosses , passiôs , contradictions , andmutabilities which are incident to our life in this warfare of ours . for the more sound a soul is in the practise of this doctrin of thine , of denying herself in al , and following thee by proposing no other end to her self in any thing , but thy self alone , the more she getteth , as i may say , her soul into her hands , and the lesse she is moued in al things that happen either without her , or within her . for she seeth , and knoweth that such haue euer been thy practise , and permissions about crosses , and difficulties falling vpon souls , which was and is , with and for this intention of thine , that they of necessity must suffer , and therby become disposed and in some sort worthy for to enter into thy kingdom ; neither doth the soul that attendeth to thee wonder at crosse accidents nor at the wayes , or meanes by which they fal vpon her , but in al of them she confideth in thee , that they shal al turn to her greatest good . and as for the faults which she comitteth , she humbleth herself , hoping stil more and more in thy merci●ful forgiuenes , and assistance . it is not strange to her to see so many and different opinions of al men concerning the vse of matters and things that of themselues are indifferent ; but remembring that as s. paul saith ; euery man aboundeth in his own sense , she adhereth to thee , who art stil the same , and hath relation to thee in al she doth or omitteth ; by which meanes thou teachest her ( seeking simply thine honour in al things ) where , when , in what maner , and of whom she shal ask in doubtful cases . for it is al one to her , o my god ( if thou require it ) to be resolued by another , or by thy●self ; but indeed in the way of abnegation questions are rare , and to go forth questioning without thy sending , is but a meere immortification , and doth intangle the soul , and bring her into inconueniences incomprehensible ; and for such doing , when we so do , we cannot passe without a bitter check for it in our int●rior by thy diuine maiesty , as thou knowst , my good lord , my soul hath experienced . for those souls that thou leadest by the way of loue of them i say , thou exactest , that they should make their moane , only to thee , thou hauing as it were giuen them a pledge that thou wilt become al in al , and aboue al to them , if they wil but remain faith●ul to thee . also they so litle desire or esteem any graces , comforts , or fauours which can be granted , or bestowed vpon them ( but only so far as they are meerly necessary to maintain them in grace , and fauour in thee , and only as they are thought fit for them by thee ( whom they de●ire to be gratful to for al thy benefits ) that they neuer desire them , but wish rather to adhere to thee by pure faith , that they may become therby the more deare and pleasing to thee . for a as , my lord god , what is al thou canst giue to a louing soul who sigheth and panteth after thee alone , and esteemeth al things as dung , that she may gain thee ? what is al , i say , whilst thou giuest not thy-f●lf , who art that one thing which is only necessary and which alone can satisfy our souls . was it any comfort to st mary magdalen , when she sought the● , to find two angels , which presented themselues insteed of tbee ? verily , i cannot think it was any ioy vnto her . for that soul that hath set her whole loue and desire on thee , can neuer find any true satisfaction , but only in thee . yea comforts granted by thee make the soul become affraid , least th●t by them she should the less ●a thfully serue thee ; and so far as it may stand with thy wil , considering my extraordinary frailty , i had rather serue thee without consolation , then to find , or feel that which may make me esteeme any thing of my self , or hinder me from resting only in thee , who ar● my god , and al my desire for euer . amen . the xxxvii . confession . this day , my l●rd , it is read in the gospel of our office , that thou didst send thy seruants into the lanes for the poor , lame , blind , and deformed , to cōpel them to en●ter and tast of thy supper , the which thy mercy did so particularly extend it self to me , that with great ioy and comfort i heare it read , and with exceeding desire of gratitude , i recount it heer in the sight of thy diuine maiesty . for first , who could be more deformed in body and soul then i ? and yet thou didst not despise me ; and secondly , who could haue less desir to enter into holy religion , which is the place where we may most aboundantly tast and see , how sweet our lord is , then my frozen and stupid soul ? and yet thy goodnes compelled me to enter . o who wil giue me power , and ability sufficiently to extol thy most a boundant mercy , which in this and al other things thy sweet goodnes hath shewed towards me ! blessed infinitly be my lord by al his creatures , my only study shal be to praise thee , and my only desir that i may be faithful in al crosses , and miseries to thee my only beloued . let thy grace flow i beseech thee vpon thy seruant , who with so much care , paines , and solicitud , for thy sake endeauoured to win my hart wholy to thee . remember him vnto good according to al he hath done for me ; he hath truly made me to see and feel ( though through my great fault , and ignorāce i before thought otherwise ) that thy yoke is sweet and thy burthen light , which now i shal al●o being conuinced by experience , acknowledge before heauen and earth to thine honour and my confusion , who durst presume to think otherwise . pardon , i beseech thee therefor for thin● own sake , this my sinne among the rest which are innumerable ; and let me heerafter be a true seruant and child of thine , ●ho be blessed by al , for euer , and euer . amen . the xxxviii . confession semper gaudete , sine intermissione orate . always reioyce , pray without ceasing . o my lord and my god ; they that truly loue thee , may indeed iustly always rejoyce , and without intermission praise thee ! but i that daily and ●owrly offend thy diuino maiesty ought to weep and lament my sins bitterly , sitting solitary and making my moane to thee my god , who art only able to help and comfort me in this misery . o when shal i become truly humble ! teach me humility , obedience , and patience , enlighten my soul , obscured by my pride , and other sins , that i may loue thy law , and humbly embrace thy blessed wil in al things . o let me be truly subiect to thee , as thou wouldst haue me , and euen to al others also● as it is exacted by thee of me ! wo be to my soul , if daily it become not more and more obedient ro t●ee , and to others for thee . giue me true discretion . for no vertue hath more of vertue in it , then it partaketh o● this diuine vertue . giue me true wisedom , which maketh souls so pleasing to thee , and which thou impartest to the humble , and those that serue thee for loue , and that seek thee aboue al gifts and created things whatsoeuer . o loue , loue , flow into my soul , that i may sigh and pant after my god alone , and praise this my beloued for al eternity . amen . the xxxix . confession . o deus meus , quis similis tibi ! o my god who is like to thee ! who wil giue m● that wi●hout ceasing● may adhere to thee , and with an amourous aspect , regard thee in al things , not seeking my-self nor the pleasing of any creature for it self , in any thing i , do or omit ? desolatione desolata est omnis terra ; quia nullus est qui recogiter corde . with desolation al the land is made desolate , because there is none who considereth in the hart . o my god , what wonder is it that we liue in blindnes , if we come not to thee who art the only true lig●t ? what do we with souls , and harts capable of loue , if we do not by them aspire to thee , with al our strength , and adhere to thee , the only true and perfect good ? what is sweet , what is to be desired , but thee , my lord , who art beawty it self ? what couldst thou do more then make out souls to thine own image and liknes , and able ●o be satisfied with nothing but thy self ? o misery , of al miseries the greatest , that thou shouldst be offended , and forgotten by vs , and that any thing should posses our souls besids thy loue , which only can make vs happy , and pleasing in thine eyes . wo is me , who haue straied from the fountain of liuing water , by which my ●oul is dryed vp , and euen withereth away in thirst after transitory things . change this my thirst by thy●weet ●weet grace and mercy to a thirsting after thee my god , the glory of my hart , and the peace and comfort of my soul. o let me loue , or not liue ; and let me in al , by al , and aboue al praise thee , who art ble●sed for al eternity . amen . the xl. confession . my soul blesse thou our lord , and al things within me his holy name . al spirits praise my god , for euer and euer magnify him . i wil declare to thee my god in al things , how it stands with me , that i may hope and be strengthened in and by thee . i wil beg what is nece●sary for me to please and serue thee . for what canst thou deny to them , who haue no hope or comfort , but only in thee . he who giueth himself , giueth al ; and when thou deniest what we ask , it is that thou mayst giue t●● own self more fully to vs thy poor seruants , and that impediments may be the more truly remoued between our souls and thee . simplify my soul that it may return to thee ; adorn me with ●●ine own merits , that i may not appeare naked of good bef●re thee , and supply my defect in praising and lou●ng thee . to thee my god , al my interior powers shal aspire day , and night without ceasing . let me draw no breath but therby to sigh and pant after thee the liuing fountain . let al actions which by obedience , or necessity be imposed on me , be vndertaken , and done by me with an in●erior regard of thee , that i may truly in them obey and seek thee , the most amiable beloued of my hart and soul ; let them be as a cessation , or pausing for the time , that i may afterward with the more force and sauour at times conuenient attend to thee in the bottom of my soul , and therein praise thee . amen . the xli . confession . come al ye that haue vowed your bodies , and souls to our lord , come let vs loue . let vs giue al not only once , but euery moment to him , that made vs to bestow on vs himself . let vs not only loue , but be wholy transformed into the ●iuine loue . let vs liue to him ●lone , leauing al others for his sake only . let vs charitably interpret the words and deeds of those with whom we liue ; and if any fa●l in that which he ought to perform , giue vs grace , my god , to remembe● how weak human nature is for good , and how great is our frailty as to a sin , and how soon we also ( if thou didst not protect vs ) might fail in a more shameful maner . o my god , thou hast commaunded vs to loue our neighbour as our self , and behold we either , loue them inordinatly to our impediment of louing thee , or els we are short towards them of ●rue charity . from both these errours deliuer the soul of thy poor seruant , and grant me to loue al as t●ou wouldst haue me . let no difficulties they cause to me , make me in them the less to behold and consider thee . verily , if there were no other reward to be giuen to those who for thy sake requite euil with good , then the true peace which they find in their souls by it , it were most worthy our labour . but thou , my lord , reseruest great reward in the next life for those , who for bitternes caused to them by others , do return sweetnes vnto ●hem ; yea nothing is more pleasing , and acceptable to thee , then that we by humility and patience do pacify those who are offended with vs. but alas my god , i wil speak , and wil not be silent in the eares of my lord , and with teares in mine eyes wil bewail my sins , and offences . i ●now there is no more true loue in our souls to our neighbours , then we are dead to our selues , and liue vnto thee . what therefor can i think of my poor soul , so barrein of al true vertue ? if i loue thy very-self so little , as indeed i do , where wilt thou●ind ●ind in me , that charity which by thy law i owe for thee towards them ? verily , when i consider how destitute i am of al that might make , me pleasing in thine eyes , i cannot but tremble , and fear . yet again taking hart , remembring thy mercy towards me , i find i haue cause of hope , thou being goodnes itself , whose nature is to desir to impart it-self ; which if thou wilt be pleased to do to my poor soul , i shal notwithstanding al my sins become yet in thee and by thee most happy ; towards which i beseech thee grant me grace to dispose my-self for thy only honour , who be blessed for euer . amen . the xlii . confession . o lord my god , what mercy art thou pleased to shew to my sinful soul ? is it possible after so many abominable offēces that thou shoudst thus particularly fauour me ? if it were euer possible to be lawful for thy creatures to exclaim against thee and taxe thee o● iniustice , it might be admitted them in this thou hast done and doest ●or me , the most sinnful and most contemptible of al thy maiesties creatures . if ● had euer don● any good they perhaps would not wonder at the● ; but as it is , the● cannot but at least admire thy infinit sweetnes and mercy . for what sin is there i haue not comitted , at least by my wil. but the greater thy merc● the more i hope the honou● and praise wil be which thy seruan● wil yeild to t●ee for it● ; and do th●● thy self , i beseech the● , supply ou● defect in this and al other things , so that perfect praise may be yeilded to thee in al and by al for euer and euer . amen . the xliii . confession . lord , with great ioy i desir to celebrat this diuine solemnity of thy resurrection . thou hast shewed thy-self in al formes , so that the weakest capacities might in some sort apprehend thee who art incomprehensible . thou appearedst a child , that thy little ones might conceiue more easily some things that might moue them to loue thee , and being as it is were astonished at t●y loue towards vs , and at thy infinit humility , we might thirst after thy example , and loue only thee . for al thou hast done , or said , is for our comfort and instruction . what hast thou left vndone , which might any way further our good , if we would but concur with thy grace ; but we streying from thee , how can we choose but be blind . for only in thy light can we see and discern that which only importeth vs to see and know , to wit , to know thee , therby to loue thee , and to know our-selues , therby to hum●ble vs in al things before thy diuine maiesty . for nothing but true humility can make vs gracious in thine eyes . so much as we truly humble our selues , so much , and no more , do we encrease in our loue to thee . o how peaceful amidst al storms is the souls of the humble ? how fauoured by thee , though they be dispised by the whole world . they are indeed often neglected by men ; but most conuersant with thee and thine angels and saints in heauen . neuer was there euer such acquaintance , loue , and friendship , between any in this world , as there is between thy goodnes and an humble soul , that seeketh thee aboue al graces and gifts whatsoeuer , and transcendeth al created things , that she may adhere to thee in the bottom of her soul. verily it is so strange , that it puttet● the heauently court into admiration , that we that haue dedicated our souls wholy to thee , should loue , seeke , or desir any thing besids thee . but alas human frailty , as they wel know , is very great , and therefor they also cannot choos but pitty and pray for vs ; and especially we women , silly to all things that this ●orld admires , and therefor most contemptible of al creatures , if we do not labour for the loue of thee , ● the which to do , thou dost as willingly enable vs as thou dost the wise of the world , if we hinder not thy grace who despisest not any thing thou hast made . how much are we to be therefor blamed and condemned if we labour not , i say , for thy loue ? yea to shew thy power thou hast been pleased many times to bring a silly woman , louing thee , to that wisedom that no creature by wit or industry could attain to the same . but where my lord haue these thy spouses in these dayes placed there harts ? where , i say , seeing they seek , and desir so much the ●auour and praise of the world , to haue the friendship of men , and by letters and to●ens to draw their harts from thee vnto them , notwithstanding ( as good reason ) it prospereth not with vs in such doing ; for they by this meanes seeing our defect in louing thee , cannot confide in them , who are not true to thee ; but cōtrary compare vs to those , who profer loue to al , and yet , as we ought for thee , loue none . o lord remoue these scandals from thy church ; let vs , though we cannot serue thee , in great matters , yet let vs , i say , haue no ●arts but to loue thee , no tongues but to praise thee , nor eyes but to behold thy creatures , as things inuiting our souls to loue● sigh , pant , and ●uen languish after t●ee ; no eares but to heare what is thy will ; and in fine not to liue but in , and for t●ee , and for thy loue to be subiect to euery human creature , as far as it is exacted of vs by thee . giue that humility● which by thy blessed apostle saint paul thou requirest in vs , that i may willingly submit my-self to the power of superiors set ouer me by ●hee . it is true i see and hear daily , ●hat scandals , what discorders , and ●hat confusions arise in communities for want o● due submission in subiects to their superiors ; but alas , my god certeinly a chief cause therof is ( at least in many who haue good wils ) becaus thy are not taught to obey t●ee interiorly in their souls , out of which it would proue easy to them to obey exteriorly , wheras now it semes a burthen intolerable ; and forsooth vnder pretence of greater perfection , we often fal in● to open rebellion . surely this was not the practise of saints , who yet sound often great opposition and mortification by meanes of supe●iors , which they bearing patiently and obeying stil out of an internal●egard ●egard of thee in their souls , al turned to their greater aduancement in ●hy loue ; and their superiors at last ●y thy help concurred to that which ●hey desired , so far as it was thy wil , who , hast disposed of al things in order and iustice , and nothing can be wel done but that we do out of an internal light from thee and out of obedience to thee , to whom obedience is due in al things whatsoeuer . thou hast set an order in al things , and euery thing as it is ordained by thee , wil concur to a most heauenly harmony ; but corrupting thy meaning , al things are out of order , and peace on al sides is disturbed . o how happy are they , whose souls are in a right way to hear and follow thy wil , and who do nothing without consulting with thee in their soul , giuing that to god which is only gods own , and to caesar that which is due to caesar for god ? for both these obediences are necessary to make a true spiritual life . for in vaine do we giue to thee , if we deny obedience to them who are set ouer vs by thee ; and also in vaine is it to please and haue the fauour of our superiors , if we internally neglec● to haue in al things relation to thee ; from both these errors deliuer me , i beseech thee , that my soul may be a peaceful habitation for thee . let me humbly behaue my-self towards al ; and let me not measure my case before thee by the opinion my superiors and sisters haue of me , for they may applaud me , and yet it may stand il with me before thee ; and they may take al in another worser sense then thou knowst i meant it , and that iustly , and yet it may go wel between thy goodnes and me through thy abound mercy . the xliv . confession . o how happy are those souls who loue nothing but thee ? verily there is so little stability in al things but in thee , that it is a strange thing that we should liue so miserable liues thou offering vs a most peaceful and quiet life , if we would but seek thee alone , who art more present to vs , then we are to our selues ; and by thee our soul doth liue , more then our body doth by our soul ; those that posses thee haue al things , and those who want thee , if they had al the world can afford , do yet indeed posses nothing . if we desire to loue where our loue may not be lost , what shall we loue but thee , wh● hast said ; sicut dilexit me pater , & ego dilexi vos ; as my father loued me , so haue i loued you ; do we not therefor wel deserue to liue in al perplexity and misery , if we do not leaue to loue al other things to set our whole loues vpon thee , ●ho hast made vs such sweet promises ; yea let vs hear what thou dost further add ; qui mane● in me , & ego in eo , hic fert fructum multum . who remaineth in me , and i in him , bringeth forth much fr●ict . o let me be remain in thee , and then let al the world be against me ! i desir not , my god , by any particular fauours in this life to be more certain of thee ; but i do beg of thee , that by true humility , obedience , and patience , i may be more confirmed in thee by true loue , only in simple faith ; in al desolations , crosses , pains , disgraces , miseries adhering to thee the only desire of my soul , and not resting in any gift or grace of thine whatsoeuer , that i may at last for thy o●n sake find fauour in the eyes of thy diuine maiesty , notwirhstanding my sins and ignorances , in which i haue hetherto liued ; for whieh thy mercy o● forgiuing them me , be thou for euer blessed and praised by al thy creatures . amen . amen . the xlv . confession . o lord , my god , to whom vpon al occasions , i ( most vnworthy ) with thy leaue presume to speak , and ask questions in my simple maner . open the eyes of my soul , that i may know and vnderstand thy wil and law , and grace to perform them to thine honour . thou my god , who art more mine , then i am mine own , do not reiect me speaking and writing to thee . for what do i desir , or wish but thee ? or what are al things to me without thee ? surely , nothing . for thou hast shewed me through thy sweet mercy● and grace without any desert of mine own , that al things are vanity but to loue and please thee , which i beseech thee that i may do with al the forces of my hart , and soul. for truly there is no true peace , or comfort out of thee . let me therefor know my-self and know thee , that in al i may praise and please thee . amen . the xlvi . confession . lord it is read to day of thee that saint mary magdalen approaching to kis thy feet , it would not be admitted her by thee . if it may please thee , i wil humbly aske of thee the meaning of this . for i am somewhat amazed at it . for when she came to thy feet loaden with many and greiuous sins , thou admitted●● her most easily ; and when she had a long time been trained vp in thy happy school of perfection , and had accompanied thee in thy passion , and mourned for thee at thy tomb , taking no rest til thou her beloued returned to her again ; and besids she offered to haue taken thee away from al the world , if they would haue but told her where they had laid thee ; and yet dost thou now deny her to touch and kis thy blessed feet . what , shal we think she loued thee less now then when she first desired to loue thee ? or shal we think , that as her loue grew more , and more to thee , thine grew less and less to her ? no , god forbid i should euer admit of such a thought ; but , o my lord , thou being ●isedom it-self , intendedst to bring this great and ardent louer to a loue more spiritual , then that with which she loued thee when t●ou conuersedst with her before thy death and passion . for it is thy custom with great mildnes to receaue sinners , and when they grow more strong in loue thou seemest to treat them with more seuerity , that they at first may hope in thee , and go forward in thy loue and seruice , and that after being a litle strengthned with light and comfort from thee , thou mayst try them many ways , least they should attribut that which they haue done to their own forces , and that fauour which they haue receaed , to their own labours , and deserts ; which thou knowst we are very apt to do , if thou didst not through permitting vs to fal into temptation , shew vs our own frailty . but this blessed saint ( whose intercession i most humbly implore for thy sake , whom now none can depriue her of ) did not think that by denying her to touch t●y feet she receaued wrong . for her humble soul thought it-self too vnworthy of such a fauour , when thou didst put her in mind , that she was to conuers with thee in a more spiritual maner then before ; neither did she reflect on the labour , pain and grief she had sustained . for , as thou knowst , loue feeleth no labour , nor complaineth of any burthen . for only to haue seen thee aliue again , was sufficient to make her forget al former afflictions . for her sake , and for al their sakes that loue thee , be merciful to my sins , and bring me by true loue to be vnited to thee with them , where for euer without ceasing i may praise thee my only beloued . amen . the xlvii . confession . o lord , my god ; i wil speak to thee again , and again i wil cal vpon thee the entierly beloued of my hart i wil melt away in thy praises , and i wil inuite al thy spouses to to seek thee alone aboue al thy gi●ts and aboue al creatures . for in thee alone is true peaee , and comfort to be found , and enjoyed . o how happy should i esteem my self , if i were able to praise thee without ceasing , or be any cause that any should more and more languish with thy loue . what should i do being born down with the weight of mortal flesh , and diuers internal afflictions , so that i can many times scarsly think on thee ? what should i do ( i say● but li●t vp my hart , with my hands as it were by main force , sometimes by words , and sometimes by writing vnto thee , which i do not do as to one that is farr of from me , but as to one who is more neere to me then i am to my-self , and of whose goodnes , whose wisedom , wh●se beawty , whose mercy , and most absolut and incomparable greatnes , i am more assured of , then i am of any thing i see with my corporal eyes . o who would not loue this go●nes , this maiesty , and submit them-selues ●o this most amiable beloued o● our souls ? if any comfort , or happines were to be found out of him , we were somthing excusable in neg●ecting and forgetting our chief good ; ●ut seeing we cannot euen in this mortal li●e find any content , but by louing , praising , and truly seeking and seruing him , we are too miserable and too blame for loosing our-selues by resting with loue and inordinat affection in transitory and visible things ? o far be it from thy spouses to set their affection vpon any thing b●● thee , or to bereaue thee of the affection which from al is to thee only due . al that we , are and haue , is too little for thee ; let vs not therefor of that little we haue , take from thee ! o let vs loue thee aboue al , and al others in and ●or thee . i do bemoan this misery aboue al miseries , that those who haue dedicated themselues to thee , should seek the loue and fauour of others , to their own and the others impediment in thy loue and seruice . o●tentimes we comply and correspond vnder pretence to get temporal means , the while neglecting thee , who feedest the birds and clothest the beasts of the earth , who neither sow , not reap , neither are they solicitous of any thing but depend of thy meere prouidence , and yet thou prouidest for them can we think thou wilt haue less care of vs that haue left al the world for thee , then of the vnreasonnable creatues made only for our seruices ? hast not thou said by the spirit of al truth , that first seek for the kingdom of god , and his iustice , al things els s●al be added to you ? o let vs therefor leaue al things truly , that we may confide in thee , casting our care vpon thee , who wilt nouris● our souls , and bodies , if we wil but faithfully and constantly adhere vnto thee our supreame and only good. let vs leaue pretending any thing , but thee . for often euen vnder the pretence of getting praiers of others , we poure out our-selues , in the meane time , neglecting to haue relation to thee , who wouldst more willingly giue , then we could ask , if we would but truly , and faithfully adhere to thee , and not stray out of our selues , hindering both our selues , and others from adhering to thee , to whom we owe al we are , and can do , and and therefor are greatly to blame , when we do not endeauour to loue thee with al our soul , with al our mind and al our strength , which grant for thy own sake we may endeauour to do , to thy honour and glory , who be praised , loued , and adored for al eternity . amen . the xlviii . confession . shal not my soul be subiect to god ? o my lord , far be it from me to wil , or desire any thing but according to thy diuine wil , which is only holy ; let me neuer resist thy wil , signified to me by any means whatsoeuer . let my soul be wholy turned into a flame of diuine loue , that i may aspire and tend to nothing els but thy-self alone ; blot out my sins that my soul may return to thee by loue , from whom by sin it hath strayed ! o let nothing but this desir of thee , my god , posses my hart ; let that be my solace in labours , pains , temptations , desolations , and al afflictions of body , or mind ! let not my hart ( drawn by thee to seek after nothing but loue ) be so base as to couet , desir , and rest in any thing but thee . thou art my life , my choice , and my only beloued . when i hear the● but named , my lord god , it forcible draweth me into my-self , that i may attend vnto thee , forgetting my-self , and whatsoeuer els besids thee , for which benefit be thou in●initly prais●d . amen . the xlix . confession . omnis ●piritus l●udet dominum . bonedicite omnia opera domini domino ; laudate & super exaltate eum in saeoula . let euery spirit praise our lord● ; blesse our lord al the works of o●● lord , praise and exalt him for euer . o my god that i were able with a pure soul and louing hart to extol thy praise . but alas , thy praise is not seemly in the mouth of a sinner . but shal i for this hold my peace ? if i do , yet permit me this comfort for thine own sake , that i may inuite others more worthy , to sing and set forth the praise of thy diuine maiesty , with whom yet as the last , and least , my soul shal ioin in the praise of thee our deare creator ; and in that which is so worthily possessed by thy sweet goodnes● i wil rejoice with al the forces of my hart and soul ! o my holy and deare delight , what a most harmonious melody would refound ouer al the earth , if thy wil , and iust disposition took place in al things . behold al thy works praise thee , euery one in their kind ; only man for whose help and comfort al other things on ●arth were created ) ● peruerteth the order of thy iustice , by mi●u●ing that noble free wil , which thou gauest him , to choose , and loue thee with ! o what couldst thou haue done more , then with such a noble gift to haue endued vs ! certeinly if we would intend thee in al , and haue relation to thee in al , who art more present to our souls , then we are to our selues , we should hear thee giuing answers , sometimes by others , sometimes by thy self , and sometimes by t●e words of holy scriptures , and ancient fathers ; and subiects would be tractable to superiors rather gouerning by thee then by themselues ; what tho● wouldst commaund , they would commend ; and in al not seeking their own glory or exaltation , would glory in thee , not in their own power● and what were done by thee , they would then accompt only wel done● but what they did o● themselues they would accompt little profitable , as to the aduancement o● souls then they would be able to se wha● were fit for euery soul vnde● thei● chardg , and when thou permitted● this not to be so cleer to them , the● would humble themselues acknow●ledging it happened for their vn●wo●thines , beseeching thee to do tha● by thy-self which could not be done by them ; and if thon shouldst perhaps let another ( though their subiect ) to see and discern what were fit in that case , or cases though he were but the last and lowest , and of the least esteeme in the conuent , yet certeinly such superiors would not accompt it to derogate from their authorit● , that such an one should supply their place , and offifice vpon occasions ; becaus they seek thy honour , and not their own ; and though thou hadst giuen them power to command , yet no otherwise would they vse it , then according to such maner and in such cases as thou dost require they should ; in this maner gouerning with relation to thee and regard of thy wil , and with indifferency what thou wilt do by them , what by others , and what by thy-self , whose spirit breatheth where it pleases . then the sensual loue , and friendship between the superiors and their subiects would cease ; then sincerity , and reason would take place both in the commander , and in the obeyer , both thinking al their loue and labour to be too little for thy godnes ; then would be peace on al sids , and the imperfections of al , would turn to the aduancement , not to the preiudice of any ; then as they desired the friendship , or fauour of none , but in al things willingly and gladly depending of thy prouidence , so they would be friends with al thy friends , and pitty , and pray for ( from the bottom of their souls ) those that are thine enemies , amongst which they ●ould verrly beleeue they should haue been the greatest ; if thou of thy sweet mercy hadst not preuented them . also inferiors that truly liue to thee and desiring nothing els but thee , though thou didst teach , and instruct them about the vse of indifferent things by an internal lig●t which discerneth between custome and true reason , between their natural desirs and thy true iustice , which only ought to take place in al things , yet they accounting themselues wholy vnworthy of being instructed by thee , most willingly hear thy wil and commaunds , not only from superiors , but from any creature whatsoeuer , accounting it sufficient for them that it was signified to them , that it was thy wil , the which we ought to follow as doth a shaddow the the body , or els of little worth is any thing we do . for thou rewardest no works but thine own . o if al creatures would serue thee according to their capacities and ●tates , what a resemblance would this life haue with heauen ! no person , no state can pretend to be excused from being able to serue and plea●e thee , who hast made our hart for thy-self , and it can neuer haue true rest and repose but in thee the center o● our souls . what creature is so little or contemptible that doth not in some sort inuite vs in its kind to loue and praise thee my lord god ? if we would l●ue thee , they would not fail to serue vs , til we could serue thee without them . but alas as it is affirmed , and that most truly , tha● order is the life of things , so man being out of order by seeking himsel● more then thee , and by doing that which may redound rather to his own honour then to thine , hath made al thy other creatures refuse that obedience which they owed to man , if tat he were truly obedient to thee . our defect in this towards thee puts al out of order . for how can subiects be pliable to the wil of superiors , if first they be not in the way of obeying thee wit● relation of their obediences to man as to thee and meerly for an according to thy ●il ? and how can we b● at peace with others , i● first we b● not by true resignation in a way t● haue peace with thee in our own souls● where is the obedience due to thee and others for ●hee , since oftentime● out of blindnes we giue caesar tha● which was gods , and deny to him that which was due to him by the 〈◊〉 of god ? as also if superiors an● priests should stand vpon points v● surping that to themselues whic● thou hast reserued to thy self ; what shal become of subiects ? certainly they wil not wel know what to do vnles it be very right between them and thee . but alas , si sal euanuerit in quo salietur ? if the salt loose its vertue in what shal it be salted ? happy are they that light vpon a good superior ; but much more happy are they , who by true light in humility and abnegation are instructed by thee , who art the only true teacher of humility , true obedience and perfect pryer . o my lord , when shal it be said , that the multitude of beleiuers are of one hart and soul ? when shal al be vnited in the bonds of true peace ? neuer til our charity beginning in thee do spread it self to al others for thee . for there is no true friendship but that which thou knittest between such as loue al in and for thee , and thee aboue al that can be imagined or desired . o when shal thy iustice and truth in all things take place , that the earth may breath forth nothing but thy praise ? then we should be in paine , and not seeme to suffer● so sweet or pleasing would the pai● be ; we should liue on earth , ( no● as being strangers ) in heauen ; and liuing heer should more liue wit● thee our beloued , then where we of necessity liued . for then thy wil being done in earth as in heauen ; the earth would resemble heauen , wherby the pain and grief of our banishment would be sweetned with ● comfort almost heauenly , and tha● together with resigning our selues to thy holy wil to be contented to be denyed for a time til thy wil might thereby be wholy accomplished● and after that come to see thy glorious face and enjoy thee as thou an● in thy-self , who is our only happines the expectation w●erof would mak● this world tolerable to vs , and w● should then seek thy glory and th● fulfilling of thy●ustice ●ustice in al things and not our own comfort , an● honour . verily , al thy disposition are so iust , that al things woul● happen to our greatest good , i● we with humility and confidence in thee would proceed in al things ; and not any state , condition , or corporal complexion is there , wherein thou hast not been serued in a perfect maner by some , or other . and if we run through al degrees from the pope to the simple religious , and from the greatest monarc● to the poorest begger , in al we shal find some that haue faitfully serued and praised thee . and as for natur●l co●plexions , or dispositions , the most wicked haue brought forth children prouing saints ; and others who haue liued ( as to al maner of sins● so i● , that whole contreys haue fared the worse for them , and diuers souls perished by their means , yet by humility haue become so pleasing to thee , o lord , that thou madst them thy boosom friends ; and no trade nor occupation , i● it be lawful , but hath o● it saints , to the end to shew thou despisest nothing that thou ha●t made , how contemptible soeuer it seeme in the eyes of men . why therefor do we not loue thee , seeing al things on thy part concur to this end ? we may pret●nd what excuse we wil ; but nothing wil excuse vs before thee , who had no other end in creating vs , but that we should be partakers of that glory which thou prepared for those that truly loue thee ; and in that country of al happines , we s●al receaue al good things , and aboue al shal enioy thee the beginning and fountain of al good , without whom al things are as nothing as to the contenting and satisfying of our souls . and seeing meerly thou cr●atedst vs for ou● good , thou being infinitly happy of thy-self before thou createdst any thing , why shal we lay the fault of our not profiting or euerlasting perishing vpon the● ? if there had bee● any thing wanting of thy part , w● might iustly complain to thee ; an● if there were any thing yet meerly necessary , we requiring it humbl● of th●e . thou couldst not ●so infin●● good art thou ) deny it vs. but seein● thou createdst man in the state of innocency , and after his ●al redeemedst him with the pretious bloud of thy ouly begotten son , and hast giuen vs a law vnder which we are to walk , and by means of our holy mother the church hast and dost determine of al things as certainly as if that thou thy-self wert stil corporally present to giue answers in al things necessary to saluation , how worthily are we to be condemned if we do not correspond and satisfy such thy most gratious wil and prouision about vs ? besids we haue thee within vs , to haue recourse vnto vpon al occasions , the which that we may do with the les impediments thou hast ordained the ouerlooking and solicitude ouer vs of the superiors thy vicegerents , who gouern vs heer by ●hy appointment , and whom to resist in any thing so it do not derog●te from thy own authority immediatly to thy-self ) were highly to offend and displease thee . for by these thy substituts thou dost iudg , and determin of spirits and of the verity and goodnes of them and of their exercises , and doings ; as whether they proceed from thee and thy motions , or no ; and by them declarest what in general is to be done , or omitted ; and in particular as there is occasion , in seculars partly by seculars powers , and in religious by their pastours and superiours , that thus being in some certeinty of subordination , and good exterior order , we may freely attend to thee in our souls , without going forth but of meere necessity . the l. confession . o who would seek , or loue any thing but thee my god , who art exceeding great , and of thy goodnes , there is no end ? who woul● loose thee for nothing , and depa●t from the fountain of life , for to drink out of a cestern , that is ●ul of filthy , and muddy water ! what are al things , but thy self , for the satisfying of our souls ? if thou diedst as thou diedst for vs , that we might liue ouly to thee , can we think it much , if heauens , earth , sea , and al contained in them , rise vp against vs forgetting and neglecting thy mercy ? o let vs loue thee , and al things wil be at peace with vs , and we at peace with our selues . is it not a shame for vs to see the birds praise thee , and al creatures in their kind to giue the honour , and yet we only capable of thy loue forgetful and vngrateful to thee ? what is there is this world but it calleth vpon vs to seek thee in sincerity of hart , and to liue to thee alone , and to make vse of them euery one in their kind , to the end we may concur with them to the praise of thee our lord , and creator , to whom al loue and honour is only due ? the angels most humbly assist vs , and pitty vs offending thee , which willingly to do is so hainous a thing in their eyes that they are amazed to see vs stray from true reason . but alas man was in honour , and knew it not ; he was compared to beasts and becam● like vnto them . in this my misery i sigh and groane to my god , who in this my affliction is only able to help and comfort m● . o how can we find in our hart to offend thee ? that , and that alone is to be esteemed truly a misery . but yet are we sinners without comfort ? no , no , my god , seeing thou canst forgiue more then we can offend , and it wil redound to thine ●onour and praise for euer and euer , that thou hast pardoned so many and greiuous sins and sinners . in which thy glory i ●xult from ●he bottom of my soul ; becaus seeing i haue offended , for which i am hartily sorry , yet wil my god be extolled by al creatures for forgiuing it , for al eternity . o thou ●ho art thine own praise supply in this and in al other things , the defect that is in al vs thy creatures to praise thee as thy iu●tice requireth thou so shouldst be magnifyed by vs al , who without thee are nothing but a sack full of filth , and the map of al misery . the li. confession . o lord , my deare god , if we that are created to mine own image and liknes , and whose happines doth consist in louing , pleasing , praising , and enioying thee ! if we ( i say ) ● did seek and desir only thee , how wel would it go in this world ? if we were faithful to thee , al things would be so to vs. when i see any of thy creatures abuse the nobility of their soul by straying from thee , or at least by loosing their time which is so precious , in labouring and taking great pains to obtain the fauour of men , or something els as litle to the purpose how can it but wound my very hart ? seeing thou art neglected , and they take great pains for what they cannot possible obtain ; in the meane time forgetting to seek after thy sweet loue , which might be obtained euen for nothing , in cōparison of what they sustain by labouring for that which perhaps if they do get , or obtain , they are farther from being satisfyed then they were before . it is true the more we loue thee , the more we desire to loue thee ; and the more we loue , the more able we are to loue , and the more easy it is to loue ; and loue making al pains , confusions , difficulties , and afflictions sweet , what is there left to suffer ? only indeed the hiding of thy face and denying vs fully to enioy thee ; this only remains to pearce our harts with , if we truly loue ; and yet thy iust wil is a consolation euen in the greatest extremity of this difficulty . who would therefor not loue thee , wholy forgetting themselues and their own profit , and commodity either for time or eternity ? certainly the prophets , martyrs , confessors , and virgins that loued thee more then their liues found torments , bannishments , imprisonments , and persecutions sweeter by reason of their loue to thee , and of their desiring to be faithful to thy amiable maiesty , then al the pleasures , contentments , riches honours , and glory of the world did euer yet yeald to those that haue most abounded therewith since the beginning of the world . o if we could ask salomon ( for al the aboundance he liued in ) and s. francis in his pouerty , or s. laurence vpon his gridiron ; and certainly both by his acknowledgment and theirs , their pouerty , and pain through loue , were sweeter then al his delights euen in this world ; yea euen iob sitting vpon the dunghil and saying ; god gaue , and god hath taken away , as it pleaseth our lord so let it be , his name be blessed for euer enioyed more comfort and true peace in soul , then al the comforts and pleasures of this world could giue , or haue caused to him . for only submission to thee , my deare god , bringeth true comfort to our souls ! o if we did truly humble ou● selues , how greatly would thy goodnes be exalted in our souls ? if we did seek thee , not thy gifts , graces , and comforts , how then should we go out of our selues and therby enter into thee ? o if we were rruly humble , how much wouldst thou be pleased to be serued by vs ? and how many do fare the better for thy humble ones , though they be hidden and vnknown for such to the world● certeinly the humble are so deare to thee , that thou seemest not willing , or able to do any thing without them for while vnmindful of al but thee , they forget themselues , thou in ● the meane time enrichest them with thine own works , that they may merit more grace , glory and fauour before t●ee in al things thou dost or permittest , to which to the vttermost of their power they concurre by humble resignation , if they can do no more , which is sufficient to satisfy thee , who needest not our works , or labours ; but it is our harts , souls , and loues that thou requirest , and by which thou wilt do good to vs , or by vs. what thou thinkest meet for vs to do , or to be able to do , ought to be indifferent to vs , who should haue no wil but thine , nor any election but of thee . wel may it be said , that where humility is , there is also wisedom . for the truly humble being guided by thy interior truth and iustice more then by human wisedom , surpasse the weaknes of their own folly ; for so al wisedom may be esteemed , that is not from thee and in thy light , by which light only we can discern the glorious truth and not by the natural light of our weak vnderstanding , that is not able without a beame of thy grace to discouer such truth , so blind is our soul of it-self without t●ee ; and it is only true humility that maketh vs capable of this thy light . and yet if a soul had been with s. paul in the third heauen , if she should leaue the way of humility , she would return to her former blindnes , and the more she by vsurping thy gifts and graces to herself did puff vp her self , the more al true light and discretion would depart from her soul , and the more het folly would appeare to heauen , and earth to her great confusion both in this life and in the next if she did not return and come to know her own nothing . for as it is truly said ; the corruption of the best , is the worst . o lord deliuer al from this accursed sin of pride , which turned angels into most vgly diuels , and hath been the ca●se of the separation of so many souls ( created by thee to enioy eternal felicity ) from thee my god ; but especially deliuer those from this most odious vice who haue had the means by the mercy of thy sweet goodnes , to come to some true knowledg of thee and themselues . for if we knew al , and could discourse with al the wit and eloquence of the philosophers , orators , and diuines of the causes and effects of al natural and supernatural things , yet if we did not know thee by endeauouring truly to loue thee , we might truly be said to know nothing . for only by louing thee and knowing our selues is true wisedom obtained . and how can it but peruert al true iustice , that thou art by so few ( in comparison of the whole world ) sought with a pure intention ? if we being almost to death benumed with cold should for remedy go forth into the blustering and far colder wind , or in the scortching heat of sommer should for mitigation therof to our body go to an hot flaming fire , who would not iudg vs euen out of our witts for our so doing ? euen so we when wanting supernatural light that is true light and necessary for the guidance of vs in the way towards thee , we in lieu of seeking after that light and of taking the means to come by it , do betake vs on●y to our natural light , the which as to the said supernatural end is but meere blindnes , and darknes , and thus proceeding in assuming for our means the contrary o● that w● should , we prosper both in our practice and in our end accordingly . the things which we practise as vertues being indeed no true vertues for want of the discretion that it necessary for the perfection of them● and the which discretion is but the self same as the light had from thee , wherby often-times our pretended vertues come to haue more of vices then of true vertues in them , such defect proceeding out of this , that indeed in our in●ard and secret consciences we think that we are able to do that which is right and pro●itable of our own selues and without light , and ability for it from thee . and when harm falleth to vs , or to others by such our blind proceedings we lay the fault of it vpon thee where it is not● and not vpon our selues , where indeed it is . o ler this folly also be far from vs ! for thou art iust , o my lord , and thy iudgments are equity , how hidden soeuer thy meaning in them be to our souls . i for my part desire to adore thee in al thou disposest , and do most gladly acknowledg , that al thou hast made is good , if it be put for that vse ●or which thou madst it . do not we see that euen spiders , and serpents do draw the venom from the earth both for the purging it , and also for a farther vse that man therof maks , and yet these to our seeming are of the least worth as to good among thy creatures . but it is our mis vsing● abusing , and mis-applying thy creatures that makes the world turn vpside down . the hail thunder storms , rain , & snow , did the three children in the furnace inuite to praise thee as good in themselues being made by thee . but nothing is so good in this world , but it may be peruerted and abused . for if man whose soul was made by thee in such purity , by sin becometh so foul , how can this choose but breed disorder in the world , al things therein being giuen by thee to be disposed by him , and vsed by him as ●●lp● to ●●rue thee while we liue heer ? but ô my god , i wil speak to thee , and i wil cal vpon thee who art wised●m it-self ; if thou smile at my folly . yet behold me sinner , and instruct me in thy law , which is sweet aboue al delights of the world ; and to serue thee for loue , is that which i only desire . in al my miseries and afflictions of body and soul thou despis●st not any soul flying to thee , and dilating my-self to thee , i do comfort and strengthen my hart , which aspireth to nothing , as thou knowst by this my speaking to t●ee , but to ease my soul by begging help of thee , and declaring to thee my only friend , my sins and miseries . for if we fly from t●ee whither go we , but out o● one darknes into another ? who can discouer our wounds to vs , but thy-f●lf , who when we acknowledge them , dost also cure the languishing diseases of our very souls ? o in thy light let me see light , that so al imp●diments may be remoued between thy godnes and my sou● ? my ●oul can neuer return to thee , til it ●e purged and purifyed by grace●nd ●nd mercy . of my-self i can do nothing . thou therefor that madst and redeemedst me , saue me , who euery moment should perish , if i were not assisted by thee . i see nothing , or hear any thing , but it giueth me new cause to praise thee , and to seek thee aboue al gifts , graces , and creatures ; grant me therefor to serue thee in that maner thou wouldst be serued by me● for i am not able to do any thing good of my self . let me by humility and tru● obedience return to thee , from whom for my sins i deserue to be separated with the diuels eternally ; but thy mercy , which is aboue al thy works , pardon me , and giue me grace to liue better heerafter . o my god , me thinks some times i haue so liuely a feeling of my own nothing , and see so plainly that we depend wholy of thy grace , and mercy , that i wonder how it is possible i should an● more be able to presume of my-self in any thing whatsoeuer . but alas this passeth away ; and like dust carried away with the winde , so is my soul with vanity ; in which my sin , and misery i groan to thee from the bottom of my soul , who art my helper and my deliuerer from al mine enemies , wherof the greatest is my self ; and to thee i declare my iniquities which are without end , or measure , to the end i may glorify thee the more who shewest mercy to me , and reiectest not the most disloyal of al thy maiesties seruants . for which let heauen , and earth praise thee , seeing i am not able by any thing to shew gratitude to thee . for i cā do nothing but declare thy mercy , and beseech thys●lf to supply my defect in praising thee . for thou only canst do it , as i desire it should be done . the very seraphins are too short of being able according to thy worth to praise thee and al thy angels and ●aints accompt themselues , as dumb in comparison of thy deserts from them for al thy sweet mercy be thou there● for by al , not as able , but as willing to praise t●ee , magnifyed for euer and euer . amen . the xlii . confession . o my lord , and my god ; if none haue much forgiuen them , but those that loue much , what wil become of me ? this day we read in our office , that saint marie magdalen coming to thy feet ( which she watered with her reares ) heard that comfortable answer from thee , to wit ; go in peace , thy sinnes are forgiuen thee ; but it was out of this regard that she loued much . this answer thou madst to her ( whose hart in silence spoak vnto thee ) doth much comfort my sinful soul. but yet when i remember how void i am of that which was the necessary disposition for her soul to hear those comfortable words , thy sins are forgiuen thee , go in peace , it draweth teares ●rom mine eyes to see how far my soul is destitute of that pure loue which preuaileth with thy diuine maiesty . what shal i say ? what shal i do ? or wherein shal i hope ? i am not fit to plead for my-self , my sinnes , indeed are so many and so great ; and as for the loue which only thou desirest , behold my soul is destitute of it . for if i haue any towards thee , my god it is but a sensible , childish loue , which is a loue little beseeming the bestowing vpon such a god , who is al good , beawty , wisedom , yea euen goodnes and loue it-self ; to whom is due a loue which is able to suffer al things for this loue is a strong loue , more strong then death it-self , the which kind of loue is far from me , who am blown down with the least blast of temptation , and cannot endure any disgrace , desolation , or difficulty whatsoeuer , as it beseems a true louer of his . but notwithstanding my poue●ty , and misery , yet i wil hope in him and wil approach to his feet , who is mercy itself . there , my lord , and my god , i wil in filence sigh and weep both for my sinnes and for my defect in louing thee , who art worthy of al loue and praise whatsoeuer . there i wil beg this loue so much to be desired . there i wil wish and long for it● and from thy feet i wil not depart til thou denounce to me ; thy sins are forgiuen thee , and saiest to my soul , go in peace . this voice i long to hear in my hart , that i may with the voice of exaltation praise thee for euer . amen . the liii . confession . amen , amen , dico vobis ; quia receperunt mercedem suam . ( math. 6. , amen , amen i say ●nto you they haue receiued their reward . these thy words my lord and my god come into my mind so often as my thoughts dare to think of hauing deserued any reward at t●y hands , and serue as a motiue to subiect my soul totally to thy diuine maiesty , before whom now i do professe , and acknowledg that my desirs , and endeauours are so defectiue in comparison of what is to thee due from me ; that i may , and do euen say to my soul ; peace ; be humble and subiect in al to thy god , whom thou art not worthy so much as to name with thy defiled mouth . indeed my lord , whose power and maiesty prostrate i acknowledg and adore● with al mine hart and soul ; if i should , neither in this , nor in the next world , receaue any other reward but what already thou hast bestowed on me , which i haue ( i must needs con●esse ) receaued gratis of thy mercy without any desert of mine owne , yet that which t●ou hast so already done for me , is sufficient to declare to heauen , and earth the superaboundance of thy mercy and clemency to a sinful , and contemp●tible creature . i wil there for sing vnto thee mercy , and iudgment al the days of my life , wishing always that thy wil , which is iustice it-sel●● may be wholy and perfectly accom●plish●d in me , thy sinful seruant let me liue as-long as it pleaseth thee , or dy in the very beginning of these my desires to loue ; send sicknes , or health ; suddain or lingring death ; pouerty , or aboundance , good fame or that i be by al the world despised ; and in fine in al do with me as it is most for thine honour . for in this i pla●e al my comfort and happines , faithfully to serue thee , and to be little or great in thine eyes , as seemeth best to thee . for i accompt it a sufficient reward for al that euer i shal be able to do , or suffer , that thou hast admitted me vnworthy wretch , into a place of liuing where i may know and euen see with mine eyes how to serue and please thee ; this ( i say ) is more then can be deserued by me for to serue thee is an honour aboue al that can be imagined by me ; yet without any regard of recompence it is due to thee , that i serue , and loue thee with al the forces of my body and soul , which grant i may now begin to do and perseuer therin til my end , that i may for thy own sake obtain the happines eternally to praise thee . o remoue al impediments between my soul and thee ; let me dy to al created things that i may liue alone to thee● o let al creatures be to me , as if they were not , to the end i may more fully attend to thee in the bottome of my soul , where i wil in silence harken to thee ! speak peace to my soul , that i may be capable of thy voice more sweet then al things whatsoeuer . speak to my hart ; but speak so as i may hear thee . teach me how to practise to thy honour those diuine vertues which make souls so pleasing to thee ; to wit charity , humility , obedience , patience , and discretion , which iudgeth between custome and true reason ; between opinion and thy true iustice , which manifesteth it self to those souls , who seek only to loue and praise thee . this pious soul hauing written thus far went no farther , being surprised with a bodily indisposition vpo● the 29. or 30. of iuly 1633. which proued to be h●r last sicknes that brought her to a happy death vpon the 17. of august following . the last of these confessions saue one , she began ( as there appeareth ) vpon s. mary magdalens day , being the 22. of iuly next b●fore her death . heere follovv some other sentences , and sayings of the same pious soul found in some others papers of hers . the interior , or spiritual disposition os man , is of that great , and infinit worth , and moment ; that so it be wel , al other matters wil also go wel , and be in good plight . and the good state of the interior ( and therby also of the exterior ) proceedeth from the harkning to and following of the diuine interior cal , or inspiration , the which to a ●oul capable of an internal life is , or ought to be as al in al. and wo to such a soul who ouercome by threats or perswa●ions from without , or by temptations within her , or , other occasions whatsoeuer , g●ueth ouer her prosecution of mental prayer , by meanes wherof only is she capable of discerning and following the diuine wil , and cal. and therefor ô you souls that are capable of internal prayer , do you accordingly prosecute it , and be grateful to god for the grace of it . for it causeth the greatest happines that is to be gotten in this li●e , and an answarable happines in the future . for by it in this life one passeth through al things how hard , and paineful soeuer they be . by it we become familiar euen with god him-self , and to haue our conuersation in heauen . by it al impediments wil be remoued between god and the soul● : by it you shal receaue light and grace for al that god would do by you , by it we shal come to regard god in al things , and profitably neglect our selues . by it we shal know how to conuerse on earth without pr●iudice to our souls : and in fine by it we shal praise god , and become so vnited to him , that nothing shal be able to separate vs for time , or eternity from his sweet goodnes . and let him be al in al to vs , who only can satisfy our souls . he is his own praise , i● which and by w●ich we are infinitly happy , though of our selues we a●e able to praise and loue him , but in a very poore maner . who can say ( that desire nothing but to loue and praise him ) that they are poor , seeing he who is more theirs then they are their owne , is so rich , ond to whom nothing is wanting that should make him an infinit happines ? in this let vs ioy , in this iet vs glory without intermission . when we are not able to attend vnto him and praise him as we would , let vs commend our hart and soul to the saints in h●auen , who without ceasing praise our lord : let vs do that by them , which we are not able to do by our selues : yea let vs desire him , who is his own praise , and only is able to do it as he d●serue●h to haue it done , to supply what he desire●h we should wish him . l●t vs s●ek no other cōfo●t but to be able without al comfort to be true to him , let vs rest in him alone , and and not in any thing that is or can be crea●ted . let vs not se●ke the gist , but the giuer . o how little is al the loue we can giue him , in comparison of that he deserueth from vs ? where , theref●r shal th●re be room for any created thing in out souls ? let vs wish and desire . and ( as far as it lyes in vs ) procure that al loue be giuen to him . let him haue al glory , al honour , and al praise , let vs desire the fauour of none , but him alone , to whose free disposition , let vs stand for time and eternity , as absolutly by ou● wil , as if we neuer had any other freedom of w●l in vs. nothing we do or suffer , let vs este●me great : for our sinnes deserue much more . let our whole care tend to the magnifying of him . let his honour b● ours , and let vs seek nothing , but to be whoiy his , who is most worthy to be that that hee is if it is his delight be to be with the children of men , what should comfort vs , but to praise and loue him ? those that seeke him shal find him with al their heart , o who would seek any thing besids him , see●ng he is not more willing to giue vs any thing , then his own self , heer by grace , and heerafter in heauen by glory let vs adore him in spirit and truth . al w● can giue him is nothing , vnles we entierly giue him onr selues , and that also cannot add to his greatnes , and glory : yet if we doe this , so much doth his diuine maiesty esteem of this gift , that for it and in requital of it , he wil giue vs his own self : al his gifts , and graces are a meanes for the preparing of vs for this end , if we vse thei● rightly with humility , and according to the iust wil of almighty god. let vs extend our wil to serue , loue , praise , please , and magnify our lord to the vttermost we are able , ●ea wthout al limits or bounds . le● vs ●esire his honour , til such time as we may be swallowed vp in the bottomles ocean of al loue , and praise god in himself , in whom and by and in whom only , we can praise him as we ought . let vs loue him as far as we ar● possible able , without regard of our selues , either for time , or eternity . this is the humble loue that feeleth no burden . this is the loue that knoweth not how to attribute any thing it doth or suffereth , to it-self . it chooseth not wherin god sh●l make vse of her , but accommodateth her-self in al things to his diuine pleasure . if it were his wil to hau● it so , she would rather for euer be picking vp chips or straws , then out of her own election , to be doing that which is most admired , or might seeme to her to procure her the greatest reward . o you souls that god bestoweth his loue vpon , think it not much to beare the burthen , not only of your selues , but also of al that you liue with : for god beareth you vp in al , more then you can cōceaue or imagin , beware aboue al things of pride , for that cast euen angels out of heauen . a soul of prayer as-long as she keeps humility , is in no peril of going out of her way . it is certainly true , that god giueth himself to them , who forsake al : i say , al and not by halfs , with reseruing what we please to our selues , but to al that forsake al , he giueth himself , without exception of persons , and he that pleaseth our lord ne●deth nor feare al the diuels in hel . it is a wonderful thing to see the variety of opinions that are , or may be about the best vse of those things that of themselues are indifferent , or at least are not euil , one holding this , a●d another that , euery man according to his fancy , and ( as saint paul saith ) abounding in his ●wn sense . no wonder then that those that liu● , and conuerse with others , and namely in a religious community , do easily fal into occasion of iars , and differences with others , whilst euery one pretends the truth , and the best to be of her side , howsoeuer it be indeed ; and therefor ones n●ture wil easily take occasion of iarring with o●hers , if it be not mort●fyed by restraint from what it is inclining to by such occasions . it is only the diui●e vertue of true discretion that is able to discern and iudg for ones own practise what is good , better , or best of al in the vse of those indifferent things . the more truly mortifyed the ●oul is , the cleerer is such light of discretion in her , and wil incre●se in her , if she be stil solicitous more and more to liue to god in her interior , and to dy to her-self , and to al created things by simply regarding god in al she doth , o● omitteth , & intending him alone in al ●●●ngs . it is a true prouerbe that it is an easier matter to corrupt the mind of one , then of a great many . wherefor we must remember that it is a good , and happy thing for brethren to dwel in one , or rather ( by true loue and charity ) in that one which is truly necessary , to wit , in god. for no loue is true , but that which is in him , and for him , and without impediment to his loue . al other loues are false , slippery , peruerse and vaine , as not being founded in god the ground of al true , and happy loue , nor being referred to him and his loue . but the true loue , which is the diuine , wil make al others deare vnto vs for his sake , and none deare but in h●m and for him . it wil make vs in capable of accounting any to be our enemies how hardly soeuer they treat vs , because in al things we wil regard god , that permitteth such difficulties to happen to vs , to the end our fidelity to him may therby be tried and so not rega●d ( with any auersion ) the party who afflicteth vs : and it wil be sufficient for vs towards the pacification of our soul vpon the hard , or bitter vsadge offred vs , that we remember that he hath suffred it to happen to vs for our good , who only knoweth what is best for the humbling of vs and the abating of our pride , the which must be done if wil be pleasing to god , to whom now , and euer i commit my-self . amen . vnum sit mihi ●o●um , id est , omnia in omnibus . let one be al to to me , that is , al in al. this was a poesy bestowed on me and my parteners by another , the truth wherof i pray god may an●werably be in the harts , and loues of vs , and of al other souls whatsoeuer . the simple ex●rc●se of the wil being faithfully and perse●erā● , prosec●ted ( through gods concurring g●●ce ) remoueth in time al impediments be●ween our soul and god ; and the soul by loue cometh so to transcend al created thi●gs , y●a euen her own self , that al creatures are to her as if they were not , as to any hurtful distraction they cause to her , or as to any other impediment between her and god , the which can be only by inordinate adhering in affection to those creatures . a true spiritual internal life is so priuate and secret between god and the soul , that others cannot easily dis●erne it , no not by by the external effects of it . for in her exterior cariadge ●he is common , and general as hating singularity ; by meanes w●erof , she euoideth much occasion of pride , and walketh the more se●urly between god and her . those ●hat liue an internal life do so wi●hdraw al natural inordinate affection from creatures , that they often therfor are censured by superiors & equals to neglect others out of pride . but they abhorring to haue special interest in any , do proceed so far as they can , according to true charity , and mind not what others iudg of them , they desiring only in al to dischardg their duty to god , ●hom they regard in al things ; and as they haue interest in none , so not any hath interest in them . in that which they propose to supe●iors they proceed ( as in al things els ) with al sincerity , de●esting the contrary practise euen with those that are most aduerse , and contrary to them , much more with superiors ; and whatsoeuer they desi●e to do , they do it with such an indifferency , th●t what euent soeuer come of it , they remain in peace , embracing it as gods wil , whose wil is their law . if that which they propose , either for the common good and peace of the house , or for their own g●od● do not seeme fit in true iustice , or reason to super●ors to be granted , they impo●tune no farther , nor desire the fauour of being condescended to in their motion . ●ut rather ( remaining themselues indifferent ) that they determine and p●oceed in it , to whom it apperta●neth . a superior hath gre●t reason to take heed of putting a soul from the exercise of her internal prayer , or so ouerchardging h●r with labourss , or solicitudes , that she cannot not become r●collected ●n her daily praier , it being a soul that hath aptnes in her to make spiritual progresse by prayer , and the other exercises of a contemplatiue life ; yea not only the soul her-self wil feel the vnspeakable dammage that w●l come to her therby , but also the superior himself in the obedtence which he expecteth , and is due to him from her , wil see the harme and loosse that come h by such be● reauing of the soul of her prayer . for she who would by discreet , prosecuting a course of mental praier haue become subiect ( i● it were necessary ) euen to the creature tha● is of the least esteeme , or worth in the world , becometh now for want of that str●ng●h and help which is gotten by such prayer ; to be almost impossible to be ruled by ●he w●sest man in the world . for liuing in religion ( as i can speak by experience● if one be not in a right course of prayer and other exercis●s , between god and our soul , ones nature groweth much worse then euer it would haue been if she had liued in the world . for pride and self-loue , which are rooted in our soul by sinne , findeth means to strengthen it self exceed●ngly in one in religion , if she be not in a cours● that may teach her and procure her tru● humility . for by the corrections and contradictions of the wil ( which cannot by any be auoided , but wil be , liuing in a religious community ) i found my hart grown , as i may say , as hard as a stone , and nothing would haue been able to haue mollified it , but by being put into a course of prayer , by which a soul tendeth towards go● , and learneth of him the lesson of truly humbling , herself ; in which course being placed , and euer tending to the increase of humility , euen the defects and errors she committeth either out of frailty or ignorance , ●o turn to her gaine , as giuing her occasion of the greater humbling of her-self to and vnder god ; and humility , and the loue of god ( wherein al her good consisteth ) do each of th●m increase the one the other , f●r they are inseparable companions . it is the grace of god and tending to him by way of loue , that only can so enable a soul , that no difficulty , or disgrace can happen , which she is not prepared for , and therefor is able willingly to embrace the same . verily i can affirme this by mine own experience , that a crosse word , or slight reprehension before i got into th●s spiritual cours , was more insupportable to me , and did more disquiet my mind , then al the difficul●ies or disgraces , which since haue faln vpon me , haue done . for now me thinks though i be neglected by al the world , yet by flying to our lord he easeth ●e of al my burthen ; and as i haue desired to haue no other friend , or comforter but him so it pleaseth him neither in doubts , fe●●es , paines , disgraces , nor in any other miseries ( whereunto this life of ours is so subiect ) to reiect me ; only he exacts of me that in al the contradictions of w●l he sends me , or permits to fal on me , i wil humble my-self and be confident in his help ; of which , if i do so , i shal be much more sure , then if in mine own hands i had a most absolut power . none are able to presecute the waye of the diuine loue , but they who are resolued to to deny themselues in al things , and who willingly and wittingly adhere to no created thing ; for if the soul do willingly retain an affection to any such thing , she is at a stop , and can go no farther . for god must be sought and loued wholy , if we desire to arriue to perfection . shee speaking of the sanctity of the old orders in old time , when th●y were in their best case , or in the prime of their good spirits , writeth and sayeth as as followeth , viz. then only the honour of god was sincearly , without intermingling of human ends , or interests , intended and sought , and al orders with one consent of hart did concurre to the aduancement of that alone , they then applied themselues to seueral exercises in the exterior euery one according to his institute , some more easy and some more strict , some of more action , and some of lesse ; yet interiorly their principal end was al one , and that was to find and enjoy god in their souls ; and out of that perfect charity which esp●●cially by those their internal ex●rcises did gro● in them , they did eue●y one as god did require and enable them , imploy part of their time in gaining , or doing good to other souls . th●n there was no great care or solicitude about temporall●ties , god taking care , and being as it were solicitous to them ; th●n there was indeed al sincere and real proceedings between them ; then there was perfect amity without proper interest or fond affection to the impediment of the●r louing and seeking after god alone ; who is that one thing which only is necessary ; then there was no acceptation of persons , but they were contented , so gods honour were aduanced , not caring though it were done by any other order as wel as by themselues . o lord my god , if this spirit might be reuiued againe , how much would my soul rejoice ? if saint benets his , s. francis h. s , s. ig●atius his , &c. children were perfectly , as this life wil permit , vnited together , and with one hart , and consent seek and labour to aduance thy honour and praise , as our founders do in heauen , which if we did then would the s●irit of the primitiue church flourish , and thy torn and mangled members be healed and perfectly set againe together ; then heretiks and sinners would easily be conuerted by them to thee ; then there would be another learning , then now there doth flourish in our order ; and thou by them wouldst speak , who makest the to●gues of infants eloquent ; then they by prayer conuersing in a familiar and tender maner with thee , would speak so , that none would be able to resist thee in them , then their iudgment would be so cleered that they would vnderstand most hidden myste●ies ; then an hower of praier would instruct them more fully , then fifty years study can do , they hauing by the meane of such prayer ( in al things ) relation to thee the only true wisedom , and in whose light only is true light to be seen . by louing thee and dying to themselues in al things they would become maisters of themselues , and al the world would then no●hing moue them , nor would any thing affright them , becaus thou wouldst be their stay and comfort in al things . if we wil do as we ought and as is best for vs , we must be subiect to the wil of god in al things without exception ; and this is the be●efit of an internal life , that it makes one capable of seeing and knowing gods wil , and ●lso most ready to performe it , which way soeuer he signify it to them ; which makes them obey as readily , and willingly ( meerly for gods sake and out of obedience to him ) a simple or imperfect superior , as they would an angel , or the wisest creature in the world ; yea if it were possible that a worme , or any other creature were ordained by god to rule ouer them , ●hey would with al their harts embrace his wil by them . for without this total subiect●on to god , it is impossible to become truly spiritual . for if we resist his wil in our superiors ; in vaine do we pretend to please him ? this vertue therefor of obedience , we must learn of him the which must be grounded vpon true ' humility , that must be our stay in al things . and those two vertues of humility and obedience , together with the diuine vertue of discretion , he wil teach vs , if we do our parts in seeking to become more & more humble , and subiect to him . for seeing it is his wil we should obey and become truly humble , how can we doubt but he wil giue vs the grace , if we humbly and perseuerantly beg it of him , and practise those vertues vpon occasions as wel as we can ? for he himself hath sa●d ; wh●n we aske our father bread , he doth not giue a stone , nor if we aske him fish , wil he giue a serpe●t ; much lesse wil he deny vs what is necessary to make vs pleasing to him , and we seeking , or desiring nothing but by true loue to be faithful to him . o praier , praier , able to obtaine al things ! o how cometh it to passe my lord , that this o●●ipotent thing ●as some of thy deare seruāts tearme it ) praier should be so vnknown , yea and euen to them whom thou tearmest the salt of the earth contemned , ( i meane mental praier ) at least for the practise of poore simple women , for whom they hold it aboue al things most dangerous , euen to my own knowledg , as i haue known affirmed by superiors of seueral orders ! o misery to be truly lamented by al that haue or may haue tast i● praier , and by the effect thereof know how sweet a thing it is to attend only , and wholy to the praise , and loue of go● . surely the want of the wisedom , which by praier the saints did gaine , is the cause why cústome and opinion do take place for the most part in this world of true reason . surely neuer was the world reformed of its sins and errours ; but it must be by the wisedom which cometh from god , and is farre different from that which is accounted wisedom by the world , which as s. paul saith ; is folly before god. certain other devotions of the same deuot soul d. gertrude more , which she left written in her breuiary . in the fore part of her breuiary she had framed and written the ensuing praier for her due performance of the diuine office , viz : al you that blesse our lord , exalt him al you can ; for he is greater then al your praises . omnis spiritvs lavdet dominum . let euery spirit praise the lord. and i ●hy poore creature , who am not worthy to name thee ( my lord my god , and al my good ) do heer in the pre●sence of al thy celestial court desire 〈◊〉 pe●form this my office with al diligen●● and with an amourous affections towards thee my ●o● , who hast impos●d this sweet and most to be desired obligation vpon me sinner , who doth not deserue any such honour , or comfort from thee as to be admitted to ioine my cold and frozen praises with al those who praise thee either on earth or in heauen where al to my comfort do without ceasin● continually praise thee . and for what is wanting in me for the performance thereof , as i should and ought to do , supply it out of the superaboundance of th● merits and merc● ; i desire to say it with al my hart according to the intention of our holy mother the catholick church ; of which i desire through thy grace to liue , and dy a true member ; be th●u according to her desir , adored , blessed , magnified , and supreamly superexalted by ●t ; let it be to the honour of thy al immacula●e mother the lady and queen of angels , and saints , to these in a particular maner ; ● viz ) to my good angel , our most holy father s. benet , s. scholastica , s ioseph , s. peter and s. paul , s. iohn enangelist , s. iohn baptist , s. thomas , and my deare s. augustin , s. mary magdalen , s. gertrude ; and in fine , al that are in heauen haue by it to them exhibited by thee what thou , willest and desirest should be ; i beseech thee also that i may by it pray to thee ! or al afflicted , pained , tempted , and troubled , that they may please and praise thee in those their miseries and ouercome them to their comfort and thy glory ; i also offer to thy sweet mercy al those souls who by deadly sin are enemies to thee , which is inde●d the misery of miseries ; o lét them return to thee w●o art our beginning and the true center of our souls , from whom to be separated by sin ●s a most greiuous hel , and to whom to be vnited by grace is a most sweet heauen ; conuert therefor and recal those souls to thee for whom ●hou spa●edst not ●hy most pretious bloud , shedding it to the very last drop for vs finners ; i offer thee also my parents , who haue placed me heer in thy house , where here i may euen heare and see how to serue thee , and where i may night , and day attend to thee and praise thee my amiable and most to be desired beloued , whom to serue and to be obliged to loue , is the only happines in this world , and to whom to be tyed by vowes , and other obligations of religion is a most sweet seruitude and yo●e , and so sweet that no liberty is to it to be compared ; i offer thee also our holy congregation● and al that euer , or shal desire my poore vnworthy prayers ; and aboue al i offer thee al those in earth , or purgatory which thy diuine maiesty would haue me pray for to thee , beseeching thee that t●y diuine wil , and pleasure may be perfectly accomplished in al creatures , and last of al though not with the least affection , i offer to thee this thy conuent , wherof though very vnworthy of such a fauour as to liue in such a happy company i am a poor imperfect member , beseeching thee for thy ow●e sake , and by the loue thou bearest to al such as truly seek to please thee alone , that thou wil● mercifully enrich their souls with the most aboundant gifts of thy grace , so that their whole study may be to please , praise , and worship thee in spirit and truth , and especially i offer thee tho●e therein , that haue done , do or shal heerafter , by their patience in supporting the defects of their sisters , and helping them by that meanes to beare their burthen , and by their giuing good example in humility , obedience , and other vertues , be a meane or helpe to the maintaining of peace in this thy house ; towards which thou hast shewed so much prouidence , that if we cast not our whole care both for body and soul vpon thee , we shal not deserue the fau●urs thou hast shewed to vs. we are thy little flock ; keepe thou euer possession of vs ; let vs be of one mind , and of one hart , and let vs al and euery one with one consent according to thy grace giuen vs simply intend , and regard ●hee in al we do , t●ink , speak , or desire : thou hast called vs and gathered vs together , send vs a good life , and a happy death , to thy praise , honour and glory , who art god of al things , and to whom now and for euer be giuen al laud and praise by al creatures . amen . amen . delicta iuuentutis meae , & ignorantias meas ne memineris domine . ab o●cultis meis munda me domine , & ab alienis parce seruo tuo . o domine spes mea ; delicta quis entelligit ? o my god , my deare delight and al my h●ppines : thou knowst i groan in spirit against my-self , to think that i made no more hast to couclude an euerlasting league and peace with thee my god! o teach me to loue , or let me not liue , thou only canst do al things , and i , as t●ou wel knowst , can do nothing . behold i desi●e to leaue al to find thee , and to dy to al created things , to the end i may liue only in , and to thee . i desire only thee , and to re●urn to thee the beginning of al creatures and the supreame beloued of al chast souls ? o how powerful is thy true loue in a pure soul ? o purify my hart and soul , so that nothing but thy loue may liue in me ! o when shal i see my soul vnited to thee ? o when by true loue shal my soul languish for thee ? o when shal i be wholy turned into the loue of thee ? o that i might do in al things that which is pleasing to thee ? o when shal my soul by transcending al created things become capable by charity of embracing thee in the bottom of my poor soul ? o loue , loue , lo●e ; what wonderful effects dost t●ou work in a soul ? thy loue , my god doth sweeten al mi●eri●s , a●d maketh light al burthens , and labours . verily nothing in the w●rld is so delight●ful to them that loue it , and haue as much of it as they can desire , and enioy al the pleasures and contents thereof , as it is to a louing soul , that sincerely seeketh thee , to suffer for thy loue . o my god , what do we loose euen in this life , when we wish for , loue , or desire any thing besids thee . it is only loue that draweth thee down to vs , and eleuateth vs vp to thee ! o who would not suffer any thing to ob●ain this loue . nothing can comfort or satisfy my soul but to loue thee . when wilt thou replenish my hart with thy pure loue , that resteth in thee aboue thy gifts , that my soul may truly adore thee in spirit and truth ? thou knowst that no grasse doth so wither for want of water , as doth my poor sinful soul for want of ●hy loue . o that without ceasing i could praise thee ! as the s●ag , or hart beiug tired with pursuit doth thirst and pant after a sweet spring , so doth my soul after thee , it hauing been much more tired with streying from thee then the poor hart can be by being chaced by his enem●es , by as much more as it is more greiuous to be hurt by ones self , then to haue it done by others . o w●en shal i in al things do thy wil , that my actions may be iust , and pl●asing to thee ? o when shal i so humble my-self ●hat i may be worthy in some sort to praise thee whom now for my pride i am not fit to name ? iesu son of dauid haue mercy on me , and of thy great pitty , and charity remember me among the whelps that expect and beg vnder thy table for one crum of grace from thee . where but vnder the shaddow of thy wings shal i repose from the heat of al inordinate pa●●ions and desires , and from that mid-day sun that parcheth and withereth away the new spriggs , or leaues of my new sowen desir of louing , praising , and pleasing thee alone , my lord and my god ? who but thy self by thy sw●et grace can preserue m● from f●lling into my old sins , and sorrowes ? thou therefor art my only ref●ge in this day of my tribulation , and amidst the storms of this world , to thee i reueale my cause , be thou my strength and my glory , that i may at last laying down the burthen of this mortal flesh , be admitted into that place , where i may praise thee for euer and euer . amen . o my god , when shal that time come , that i shal neuer more offend thee ? this is the m●sery wherein i languish , and which maketh this world tedious to me : this only is truly to be tearmed an affliction and misery , and nothing is truly to be accounted misery , but to displease thy diuine maiesty , iesu son of dauid haue mercy on my sinful soul. o how happy are those that loue thee ? o loue , loue , loue of my god , how far is my sinful soul from the happines of enioying thee , as my soul desireth ? nothing is sweet to a hart that desireth to loue her god , but to sigh , long , and pant after him . o who wil giue me the wings of a doue , that i may fly into the open wounds of my beloued ? o my god , my o●ly desire , how long shal i thus be estranged from thee the god of my hart , and my portion for euer ? o the most dearly beloued of my soul , how long , shal i by inordinatly adhering to created things b● so far from louing thee , as i ought to do ? o thou who only deserueth our loue , my god and my al ! lord my god who alone art good and iust , shal i any longer loue uanity , and seek after a lye ? how long shal thy dispositions and most righteous ordinances be d●spleasing to thy poore seruant ? how long shal i resist thy diuine wil ? verily my god , in this my misery i sigh vnto thee , who art my hope from my you●h , and am displeased with my-self for hauing been so vngrateful to thy sweet mercy , acknowledging before heauen a●d earth , that nothing is iust , but that which thou disposest , and nothing is wel done , saue so far as it is done by thee , so much as any thing i do or say is only of mine own wil and desire , so far it iustly deserueth punishment , to thee be al gl●ry . in nothing is true peace , but in seek●ng after god a●one , and in resting ●n him aboue al his gi●ts . o my god , when shal i be able to say : quis me separabit à charitate dei ? vvho shal separate me , from the charity of god ? o when shal i by true loue become vnited to thee the only desire of my hart and soul ? vsquequo domine obliuisceris me in finem ? vsquequo auertis faciem tuam à me ? how long wilt thou forget me vnto the end ? h●w long doth thou turn away thy face from me ? wilt thou for euer be angry with thy poor seruant ? behold thou knowst i desire no other comfort vpon earth , then to be able without offending thee to liue without al comfort human , or diuine . o how lit●le to be esteemed is al the solaces this world can afford : the wicked haue been telling me of their delights , but they are not like those of thy law. what comfort can any creature l●uing afford a soul that sigheth , and longeth after thee alone my god , and is bannished from the beloned of her soul ? verily my god , it is only thy-self that can reioyce and comfort such a soul , thou only art sweet , and al things compared to thee are as nothing , and lesse then nothing . o my lord , and my god , tel me , is there any thing in heauen or on earth that can satisfy my soul besids thee ? no certainly . why then dost thou permit me thus to wander from thee , who art only worthy to be desired and beloued by my soul ? o my most deare god , who can comprehend the misery that soule suffereth , that taketh comfort or desireth any comfort from any creature ? o how long shal i be subiect to this mysery of inord●natly louing thy creatures , so that it is an impediment to the louing of thee my creator , who art the supreame good ? to thee alone is al loue due , and we do steal from thee , when our affection is willingly caried to any thing els whatsoeuer . o my god , my mercy , let vs loue thee as thy diuine maiesty , who art lord of al things & in whose power al things do stand , let me ( i say ) loue thee as thou wouldst be beloued by me . o my lord , as-long as the peace of my soul dependeth of men , i can neuer repose in thee , or ●ind thee in the bottom of my soul ! what came i into r●ligion ●or , but to loue and praise my god , my lord , and al my good ? o when shal i as i desire , loue thee and please thee my god and al my desire ? o my god , how cometh it to passe that thou whose mercies are super omnia opera eius , aboue al his works , shouldst be now tearmed to be terrible , and hard to be pleased ? verily i am a sinner and the greatest of al sinners , and yet i haue found thee so good and easily pleased , that nothing is more pleasant then to serue thee for loue and to beare thy yoke from our youth : the yoke of sin is heauy , but thine is sweet aboue a the cont●ntments , and pleasures of this world . let those that seek not thee , and that desire any thing willingly but thee , feare , and return to the● , but let the harts of them that loue thee reioice , o lord. but can i say i loue ? verily not i. but shal i for this feare● no my god , at least not so as to loose confidence , which hath in it a great remuneration , for seeing by thy grace i desire to loue , and to leaue al for loue , i wil hop● in thy merc● , let it assist my extreame frailty an● pouerty : of my-self i am nothing , but in thy power i shal be able to do al things . thou knowst that i desire to leaue al for thy sake , and that if i knew any thing that i loued to the impediment ●of my truly seruing thee , it would be so gre●t a g●eif to my soul , that nothing in heauen or earth could comfor● me til i see my-self freed from that miserable bondage , by thy a●●isting grace● which i implore from the bottom of my soul : set me free , i mos● humbly beseech thee by the multitude o● thy mercies from the sinnes into which i daily fal through my frailty , remoue al imped●ments between my soul and thee , for i am frail aboue al measure ; let me liue to thee , dying to al other things whatsoeuer . let me find and possesse thee in the bottom of my soul : let al creatures be ●ilent that thou alone maist be heard by me : and i wil not trouble my-self with them without , who are puffing and blowing , and thereby raising vp the dust of multiplicity , into their own and others eyes . let me enter into the most retired place of my soul , and sing loue songs to thee , my al and only good , regarding thee with the simple eye of my soul , and sighing out certa●n vnspeakabe groans in this pilgrimage of mine into the eares o● the only beloued of my hart and soul : wo is me , that euer i offended such a god! be propitious , o lord vnto my sin , for it is great ! o mercy , which hath neither end , nor measure , haue pitty on me , and forgiue me my sins . amen . god! let thy truth , and not the blindnes of my own ignorance , speak to me : speak lord , for thy seruant heareth , or at least desireth to hear thee . behold i set open the eares of my soul , that i mny heare my beloued speak iustice and peace to my hart . for thy voice is sweet and thy face comely , and there is none like vnto th●e in beawty and wisedom . thou my god , the repose of my labour , the ioy of my soul , and the comfort of my hart : be to me al in al , and aboue al , which can be enioyed ot desired : let me , o let me , rest in thee and in no created thing whatsoeuer ! simplify my soul that it may be able to adhere to thee my god , transcending al created things . o when shal my soul forget al , and only be mindful of thee , the most pure spirit , resting in thee aboue al thy graces and gifts ! o when shal i be by profound humility reduced to the nothing , which only makes a a soul capable of thee , who art al good things , who art that simple good , in which nothing is wanting ? how long shal i glory in any created thing , and seek my-self to the dishonour of him , with out whom i could neither haue life nor being , much lesse● to be able without him to do any thing meriting grace and saluation ? o my god , when wilt thou set me free , that i may glory in thee alone , and not by pride exalt dust and ashes , which is blown aw●y with euery wind , and hath no stability in it , but so far as it is holpen by thy meere mercy . what flesh dare●h glory in itself , or presume it is able to do any good ? verily my god , if i had most couragiously vndergon al the temptations , miseries , and afflictions that haue been , or euer shal be by al thy seruants together , i ought not to think my-self able to suffer the least that can be imagined as of my-self , but iustly ought to feare mine own frailty . let them that glory therefor glory in thee , and not in themselues . o that some little spark of that true light , which true humility causeth , would enter into my soul , and neuer depart out of it , til i were wholy trasformed into that loue which giueth thee al , and it-self nothing , sauing its own defectuousnes . thou only art iust , thou only holy , and i the most vile and contemptible of al thy creatutes in thine eyes , who discerneth most cleerly how it stands with me for my pride and other my abominable sinnes . wash me in thy bloud , and i shal yet become whiter then snow . what would it auaile me , if i were neuer so great in the eyes of men , yea euen as great as i most vnworthy am in mine own ? could they saue me , or iustify me in thy sight ? is it not affirmed by the spirit of al truth , vanitas omnis homo viuens . al liuing man is vanity , without any exception of persons ? verily my god , we are indeed but as we are in thy sight , who iudgest according to the humility of our hart which is hidden from the sense of man. man may iudg that to be humility which indeed is pride , and there is no pride so great as that which clotheth it-self vnder he colour of humility , but thou canst not be deceaued by any . o happy soul that only desireth thee to be a witnes of her desirs , endeauours , and intentions ! happy they that are approued by thee my god , though he●r they be despised , neglected , and contemned by the whole world . with what face can my soul tel my god , i desire to loue him , if i do it not more willingly , then i do , vndergo the hard censures of men ? shal i desire that which i do or say may be wel thought of by others since my god him-self , was thought to do al he did in the power of beelzebub . shal she who hath done nothing that is good , be in esteeme , when as her beloued who is goodnes and iustice it-self , was despised and contemned ? o my god , far be this disloyalty from my hart . let me suffer for my sinnes , that i may become pleasing in thy sight , which is al my soul desireth . o my god , when shal i find and possesse thee in the bottom of my soul ? when shal the eyes of my body be so closed from beholding al vanity , that the eyes of my soul may be cleered by thee to the discerning of truth ? truly thou art a hidden god and none can walk in thy light , but the peaceful humble , patient , and clean of hart . o if we did but once see in thy light of truth how little we are able to do , or suffer of our selues , we would tremble to think we were able to do any thing that were good , or to attribute any thing to our own endeauours , nisi dominus aedificauerit domum , in vanum laborauerunt qui aedificant eam : nisi dominus custodierit ciuitaetem fru●tra vigilat qui custodit eam . vnles god build the house in vaine do they la●our who build it . vnles god guard the city in vaine do they watch who guard it . it is in vaine for you to rise before light ! o light shine in my soul , and let not the darknes of mine own ignorance ouerwhelme me , any longer ! let my soul loue , that it may liue in and to thee alone my lord god. vvhen wilt thou giue me the gra●e of true humility , which is so much spoken of , and so hard to be known what it is indeed ? o we can neuer while we l●ue in this world , be secure from falling into the cursed sin of pride which maketh souls more odious to thee , then any o●her sin whatsoeuer . o my god helpe me out of this snare , which laieth open the way to al other sinnes . o who dare though hee had been rapt into the third heauens with s. paul , attribute any gift , or grace to his owne desert ? what haue we that we haue not receaued ? and if we haue ●eceaued it , wherof should we glory ? o how soone do we loose the the labour of many years in one moment by pride ? god protecteth vs and directeth vs if we remain humble ; but in our pride he leaueth vs to our selues , til we see , and feele to our cost our own weaknes and misery . o how plaine doth it appeare to those who are now secure for al eternity in thy heauenly kingdom , that if thou hadst with drawn thy grace from them while they liued heer , their case would haue been most miserable ? o how far are they from attributing any thing to their own metits , saue so far as they were meerly enabled therto by thy grace ? and how far short do they esteeme their deserts to be of the glory , and honour they receaue from thy merciful and bountiful hand ? what pains , what labours , what suffering of disgraces can deserue to enioy thee , and see thee●ace ●ace to face ●or euer and euer ? certainly those who enioy this happines , haue receaued it by the merits of thy most bitter death and passion , which ( god graunt ) may bring me wretch also to saluation . amen . o loue , loue , loue , when shall nothing els liue in me but thy true loue my god ? how long shal i remaine deuided from thee ? when shal i by pure and perfect loue be vnited to my god , al impediments being remoued ? when shal no created thing be able to diuert my soul from attending to my lord god ? when shal i be able to suffer without offending my god , or being weary thereof . o how little true peace doth that soul enioy who careth for the praises of men , or feareth their dispraises ; nothing more slippery , nothing more vnconstant , nothing more vncertain then the fauour , or friendship of man , who to day wil be thy friend and extol thee to the skies ; to morrow none wil haue thee lesse in esteeme then he ; and what a misery then is it to place happines or security in the fauour of man ? and this ô my soul , thy god permits thee to see , to the end thou shouldst adhere to him alone , and not to that which is subiect to fail . desire the friendship of god alone , and then his friends both in heauen and earth shal be ready to serue thee for thy aduancement in his loue and seruice . what can any man diminish of thy good by his speaking , or thinking il of thee ? or what can he add to thee indeed by highly esteeming of thee ? remember that al praise is due vnto god , but to thee confusion of face for thy abominable sins . giue al glory vnto him , with out whom thou couldst not so much as-haue a being . my god , be thou adored and exalted by al , who art blessed for euer and euer . amen . thou , o sweet iesu , hast pronounced with thine own blessed mouth , these words ? consueor tibi pater domine caeli & terrae , quia abscondisti haec à sapientibus & prudentibus , & re●elas̄ti ●ae par●ulis ; ita paeter , quoniam sic placitum fuit ante te . i confesse to thee father lord of heauen and earth , that thou hast hid these from the wise and prud●nt and reuealod them to little ones . yea father for so it wel pleased thee . these are the souls to whom thy yoke is sweet and thy burthen light these obserue and see in the light of thy truth that al thou dost , or ordainest is iust and true , and that it is our sin and ignorance only that peruerteth the order of thy iustice. o let vs crie out to thee , and prepare our souls that in thy light we may see light . for it is not human wisedom , or knowledg that wil serue our turn to find out thee in the bottome of our soul , for which we were created , and for which our soul hath such a capacity , that the very angels are amazed to see so great an honour and fauour to be offered and bestowed vpon so poor and frail a creature , and yet that we should turn a deaf eare to our beloued , who saieth , his delight is to be with the children of men . o how pittifully doth this most sweet and merci●ul god of ours lament our losse and misery of loosing that happines of enioying him in our souls in an ex●raordinary maner , yea euen in this life● if we did not cast away our loue and affect on vpon created things , neglecting and forgetting the noble capacity wherewith the hath most bountifully endued our souls : hear therefor what he sayeth by his prophet ; be ye astonished , o heauens vpon this , and the gates thereof , be ye extreamly desolate vpon it ; for two euils hath my people done , ( viz. ) they haue left and forsaken me the fountain of liuing water , and haue digged for themselues cesternes : cesterns that are broken , that are not able to hold waters . o wo is me my god , that i should thus haue ●orsaken thee ; wha● meaneth this thy great mercy ? i should haue lamented m●ne own misery ( of not only neglecting to seeke after thee alone , but also of most miserably offending thee infinit wa●es ) and thou bemoanedst my case as if some preiudice were therby to come to thee ! o what wouldst or couldst thou loose by my not being so happy as truly to seek after thy loue ? truly nothing , seeing thy glory cannot be added to or diminish●d by my misery . but thy infinit charity which brought ●hee into the world to suffer and dy for me , is the reason of thy mer●fful calling vpon my poor soul , to which thou hast said ; i wil not the the death of a sinner , but rather that he be conuerted and liue . in the hope of this promise i fly to thee : thou who art able to do al th●ngs , helpe me that can do nothing : thou knowst i haue placed al my hope and comfort in thee alone , and that i de●est al that is in me which is displeasing in thine eyes . far be it from me to haue any other intention in any thing i do or omit , but simply to please thee . i renounce al inordinate affection to al created things whatsoeuer , and whatsoeuer i do that is not done sincearly for thy loue and honour , i most willingly submit my-self to any punishment thy iust and merciful iustice shal lay vpon me . giue what ●hou commandst , and then exact what thou pleasest . o my god is it much i serue thee whom al the world is bound to serue ? o what is more sweet then to serue thee for loue , without any pretence of our own commodity for time , or eternity ? truly in this lyeth hidden the greatest comfort that a soul banished from thee is capable of receauing : to ●hee who art the supreame and only true good , by al creatures be al praise eternally giuen . amen . this which next of al followeth she there writ , as taken out of s. augustin , ( viz. ) i was not acquainted with that true interior iustice , which iudgeth not by custome but by the righteous law of almighty god. o my god , ap●d te est fons vi●ae , & in lumine tuo videbimus lumen ; qui sequitur me , non ambulat in tenebris . with thee is the fountain of life , in thy light we shal see light , who followeth me walketh not in darknes , and they that walke not in thy light can neuer iudg of things according to thy iustice , but iudge according to custome , or their own sense . this true light is thy gift , and grace , which thou only impartest in aboundance to t●e meek and humble of hart , and to those who endeauour to regard and seek thee alone in al their actions in simplicity , and sincerity of hart , and who intend thee only in al they do or omit . ( vnderneath the picture there annexed of saint vvilliam duke of aquitain , she had written as followeth , viz. o my god through the me●its and intercession of this most glorious saint , be merciful to me sinner , and giue me grace to loue , and praise thee with al my soul and strength , and neither for time , or eternity to seek or desire any thing , but only thy-self alone simply , and purely by sincere and perfect loue , resting in thee my god aboue al gifts and creatures , and adoring thee who art god blessed for euer and euer . amen . amen . mans life on earth is a continuall warfar , and liuing but a short time , he is replenished with many miseries . vvatch therefor and pray that you enter not into temptation . by humility and praier we shal be able to passe through any difficulties . ( to the image of death there annexed together with other ensei●nes of death , she added these following words , viz. ) o how little to be esteemed , or desired is al that passeth away with time . ( thus far of her deuotions written by her in her breuiary within ihe year before she dyed . ] heere follovv some other deuotions of the same pious soul d. gertrude more . a short oblation of this smal work by the writer gatherer thereof to our most sweet and merciful god. mt god to thee i dedicate this simple work of mine , and also with it hart and soul ; to be for euer thine . no other motiue wil i haue , then by it thee to praise . and stir vp my poor frozen soul by loue it-self to raise . o i desir neither tongue , nor pen but to extol gods praise , in which exces ●le melt away ten thousand thousand ways● and as one that is sick with loue engraues on euery tree the name and praise of him she loues so shal it be with me . if the glorious light of thy church saint augustin , whose hart was so inflamed with loue , that the whole world was a witnes thereof ( and euer wil be to thine honour from whom proceedeth al good . ) if he ( i say ) stood need of gathering out of thy soly scriptures and the writings of holy saints , somewhat that might eleuate his mind to thee , when he grew more cold by reason of humain frailty ( as he professeth before his manuel ) whose words i wil heerafter bring in as being most sweet to me ) wha● need then hath my poor soul to gather together certain deuout and amou●rous words , who scarsely in the reading thereof can lift vp my hart to thee ; but my hope is in thy metcy , whi●h is aboue al thy works , and out of whi●h thou hast said by thy prophet , men and beasts thou wilt saue . to this mercy i fly , in this mercy is al my comfort and consolation , i cast my-self into the arms of this thy mercy and pitty , i haue nothing wherein i can trust . some haue suffered for thee in their body , others in their mind , others in both ; some for thee haue taken great pains , and vndergon great labours and austerities , others by couradgiously ●upporting disgraces and miseries , haue become thereby most deare to thee , others while they were afflicted and persecuted , praied to thee for their enemies , and therby procured pardon for their own sins . but ala● my god , as for me , when i cast backe mine eyes vpon my life past , i can find nothing done or suffered by me wherin i can hope , wherein i can trust . al those things which i behold others daily to practise , are , far fromme , i haue liued in this house , ( of whom i may truly say ; haec est generatio quaerentium faciem dei iacob . this is the generation of those that seek the face of the god of iacob ) vnmindful and vngrateful to the god of iacob ; yea my whole life hath been ful of sin and iniquity , and without end or measure haue my offences been against thee ; yea iustly maist thou condemn me to the bo●tomlesse pitty of hel . but yet i wil hope in thee . i am sorry from the very bottom of my hart that euer i offended thee , or straied from thee . behold i now consecrate my-selfa new body and soul to thee , take away from my soul what therein displeaseth thee . al thy angels , and saints be intercessors for me , especially thy deare mother , the faithful helper and aduocate of vs sinners . to ovr blessed lady the aduocate of sinners . al hail , o virgin , crownd with stars , and m one vnder thy feet , obtaine vs pardon of our sinnes of christ our sauiour sweet . for though thou art mother of my god , yet thy humility disdaineth not this simple wretch , that flyes for helpe to thee . thou knowst thou art more deare to me , ●hen any can expres●e , and th●t i do congratulate with ioy thy happinesse ; who art the queen of heauen and earth , thy helping hand me lend , that i may loue and praise my god , and haue a happy end . and though my sins me terrify , yet hoping stil in ●hee i find my soul refreshed much when i vnto thee fly . for thou most willingly to god p●titions dost prese●t , and dost obtain much grace for vs in this our ba●nishment . the honour and the glorious praise by al be giuen ●o thee , which i●sus t●y beloued son or●aind e●ern●lly for thee , whom he exalts in heauen aboue the ange●s al , and whom we find a patronesse , when vnto thee we c●l . amen . o mater dei , ●e ●ento mei . amen . as also my good angel , s. ioseph . saint iohn euangelist , s. martin , s. augustin , s. thomas of aquin , and thou my most holy father s. benet . to our most holy father saint benedict . most glorious father in whose school , i liue and hope to dye , god grant i may obserue thy rule , for in that al doth lye . for no perfection can be named , which vs it doth not teach . o happy she , who in her soul , the sense thereof doth reach ! but many praise obedience` and thy humility , and yet conceaue not as they should , what either of them be . the simple humble louing souls only the sense find out of any discret obedient rule , and these are void of doubt . yea vnder shadow of thy wings they vp to heauen● fly , and tast heere in this vaile of teares what perfect peace doth lye , hid in perform●nce of thy rule that leadeth vnto heauen ; o happy souls who it performe , the ways so sweet and euen ! by prayer and patience its fulfilled , charity , obedience , by seeking after god alone , and giuing none offence . the more i looke vpon thy rule , the more in it i find , o do to me the sense vnfold , for letter makes vs blind ! and blessed , yea a thousand times , be thou who it hast writ , and thy sweet blessing giue to them , who truly performe it . for those are they which wil conserue this house in perfect peace , without which al we do , is lost , and al that 's good wil cease . and praised be our glorious god , who gaue to thee such grace , not only him thy-self to seeke , but also out to trace a way so easy and secure , if we wil but thee heare , to haue relation to our god , who is to vs so neere , for at this thou dost chiefly aime , that god our souls do teach . o if we did truly obey , he would by al things preach his wil to vs by euery thing that did to vs befal ; and then as thou desirst it should he would be al in al o pray deare father that he euer be , our only loue and al eternally . amen . saint scholastica , s. gertrude , and in fine al in heauen , or on earth that are pleasing to thee , be pleased to make me partaker of their merits and praiers ; and aboue al wash me in thy pretious bloud , one drop whereof had been sufficient to haue redemed a thousand worlds . in this is my hope and confidence , by this i hope to be enriched with al that is wanting in me : for , in that thou art and possessest , i more reioyce and exult , then if i had whatsoeuer in earth , or in heauen i could desire at my command . in this ioy i cry out withal my hart , with al my soul , and with al my strengh : o how much good , and happines do i possesse , seeing my god , ( who is more my-self then i my-self am ) doth possesse so infinit glory , maiesty , and so infinit good things : for indeed i haue , and hold him more mine own , then any thing that euer i had , or held heertofore . this is the comfott of my pouerty and the repose of my labour . this my most delightful , most amiable , most bright and beawtiful , and most glorious god , is always present with me , to heare my praises and receaue my petitions . in him i am rich , though in my felf i am poore and contemptible . to him my most louing god , be giuen now and euer al laud and praise , and glory , by al in heauen and earth for euer and euer . amen . these collections once more i offer to thee my god , and those that in perusing thereof are moued thereby to loue and praise thee , be they my ( go● ) mindful of me in their holy prayers , which are most pleasing to thee . and i also desire that some wil out of their ch●rity reade these things to me which heerafter follow , when sicke to death● shal be becompassed with those fears and terrors which ordinarily accompany that dreadful hower ; at which time , as al o●her , be thou my helper and protector● and in the bowels of thy mercy good father , rem●mber me poor begger , and from heauen send me now and at my departure thy grace which may bring me to thee where i may with al thy elect , praise● adore and worship thee for euer and euer . an acte of contrition , partly taken ou● of the words of blessed s. augustin . 1. o lord i confesse i haue sinned aboue the sands of the sea in number , yet such is the greife which i take thereat , that i wil not refuse to suffer any kind of pun●shment for th● same . o iesus , whatsoeuer thy wil shal be that i should do , i desire to performe it according to thy holy wil. i haue nothing to offer vnto thee , but a hart willing to do whatsoeuer thou●ouldst ●ouldst haue me . 2. h●er i offer my-self bound both hand , and foot , and i lye prostrate at thy feet crauing pardon for my abominable sins and offences . 3. i fly not away , i appeale not from thy sentence , o●herwise then from thy iustice to thy mercy which we sinners do daily experience to be aboue al thy works . 4. i do not plead to be released of any punishment , but rather that thou maist iudge me according to thine own blessed wil , only let me not be separated from thee . o thou thy-self dost say to vs : thou wilt not sinners death , but that we do conuert and liue euen while our souls haue breath , and no more then to cease to be canst thou ( o god ) refuse to pardon humble penitents that do themselues accuse , being no accepter of persons al hauing cost thee deare , yea euen thy very life ; it-self how can i therefor fear ? if euer yet he did disdain sinners that fled to him , then had i little cause of hope , but this was neuer seen . fo● if they doe return to thee , thy hart thou wilt not close , as witnes can my wretched soul , who was so like to lose al grace and goodnes ( if thou hadst not me with helpe preuented ) by sins that would with bloudy teares , be while i liue lamented , if i as grateful were to thee , as thou deseruest i should , or as another in my case vuto thy mercy would . but thou whiles that thou liuedst heer , by tokens plain didst shew , that none should be refused by thee , who dost in mercy flow . and that my wicked hart did proue , who after ●ins so many hath found much fauour in thine eys , without deseruing any . o blessed euer be my god , for this preuenting grace , which i vnwor●●y haue receaud in this most happy place . i fled from thee by many sins , and thou didst follow me , as if my ruin would haue causd some detriment to thee . how can this choose but wound my hart , when i remember it , and euer serue to humble me , while at thy feet i sit ? from whence my lord , my god , and al , permit me not to rise , til i do loue thee as thou wouldst , the which doth al comprise . 5. i know thou wilst not the death of a sinner , but rather that i be conuerted and liue . 6. be pacified therefor i beseech thee for thine own sa●e , and receaue me into thy fauour , looke vpon thine own wounds , and let them plead my pardon ; do not for euer blot me out of ●he book of life , but rather giue me grace , faithfully heerafter to serue and please thee . 7. i know it is reason , that one who hath been so vngrateful to thy supreame maiesty , as i haue been should humbled , despise and willingly abase himself euen at the feet of al creatures , which thy sweet goodnes grant me to do , that i may heerafter find sauour in thine eyes , who be blessed and praised by al for euer . amen . o sweet iesus to whom nothing is impossible but not to be merciful to the miserable ; forgiue me mine offence ; i am sorry from the bottom of my hart that euer i offended thee , or contradicted thy holy wil ; but i know thou canst forgiue more then i can offend , which maketh me confident of being receaued into thy fauour , though thy most aboundant mercy ; to whom my god be giuen al laud. honour , and praise , by al creatures in heauen and in earth for euer and euer● amen . o amiable iesus behold al thy creatures do inuite and exhort me to yeald th●e praises for al thy benefits , which haue been ( i must ackowledg ) without end or measure towards me thy vnworthy creature . euery creature doth in their kind sing and set forth thy great goodnes , inuiting me to loue only thee ; and yet behold how cold and dul i am in louing , praising , and exalting thee ! o what shal i say ? but cry out to thee , who art my hope , my help , my loue , my life and al ; yea my father , my spouse , and my god , to grant thy grace may not be void in me after so many infinit benefits ! o be thou heerafter the only desire and ioy of my soul. let me look after nothing but thee , loue nothing but thee , let me night and day sigh and long after thee my beloued . let it suffice me to haue my inteutions and proceedings only approued by thee . o let me honour , and respect al for thy sake , howsoeuer they treate me ; for my ingratitude hath been so great to thee , that al creatures as wel go●d as bad , may iustly despise me , and do thee great honour thereby . i offer thee therefor thine own merits seeing i haue none of mine own , for those that shal any way reuenge thy quarrel by afflicting her , who deserueth nothing but hel for hauing so often offended thee . after something which she had collected out of the following of christ concerning prayer . she writ as followeth . o my lord god , how much do thy saints praise and commend the holy exercise of praier . o how happy are ●hose that haue no other study , or care , then how to extol , and praise thy diuine maiesty , and in humility of hart to make their necessities known vnto thee , who art the father of mercies , & dius totius consolationis , qui consolatur nos in omni tribulatione nostra . and the god of al consolation , who comforts vs in al our tribulation . to whom should we sinners fly , but to thee my god ? who didst thou euer reiect that lamented and w●s sory for their sinnes ? nay did not publicans , and harlots finde thee more willing to forgiue , thē they could be to aske for pardon ? thou who forgauest s. peter , s. mary magdalen , s. augustin and infinit others their sinnes and offences , be merciful to me , who groaneth in spirit against my-self , to see , and remember that i haue made no more hast to conclude an euerlasting peace and league with thee , o my god! to thee now al the powers of my scattered , defiled , and deformed soul , doth aspire . behold i do extol now thy deare seruice to the skie ; professing and protesting that there is no liberty so sweet , as to be bound and obliged by vowes to serue thee for loue . thou true and most blessed god , how didst thou with a most sweet and seuere kind of mercy , receaue , chek , and conuince me , straying , and flying from thee , by shamefully seeking that in thy creatures , which is only to be found in thee , to wit , comfort , and peace ? o lord , i am thy seruant ; say vnto my soul , i am thy saluation , and al that is within me shal say ; quis similis tibi , deus meus . vvho is like vnto thee my lord god. behold , i haue had an auersion from al that which thou louest , and an inclination to al which thou hatest : but thou hast broken my bands , and i wil offer thee a sacrifice of praise , submitting henceforth my stifneck to thine easy yoke , and my shoulders to thy light but then . vnderneath a picture of b. iohn de cruce , she writ as followeth , viz. o blessed and pure saint , pray for me sinful wretch , who am not worthy to cal vpon thee , yet coafiding in thine inflamed charity , i commit and commend my-self to thy sweet protection now and at the dreadful howre of my death , remember me i beseech thee . amen . ( to some collections which she drew out of s. augustins confessions , she added as followeth . ) good god be merciful to mine iniquities for this deare saints sake of thine , whose humility doth so astonish me , that i cannot choose but cry with a loud voice in my hart , o how admirable art thou in thy saints ? what are his whole books of confessions , but a profound acknowledgment of his sinnes , whieh he doth not only confesse to thee , but to al the world , to the end that al may perpetually praise thy mercy ? but o my god for this humility of his , thou hast highly exalted him : for which be thou eternally magnified and praised by al creatures . he was one of those sinners for whose conuersation , there was more ioy in heauen , then vpon ninty nine iust ; and not without great cause , seeing he was to be a chief pillar in thy church , and one who might and did draw infinit sinners by his words and writings out of the mire and dreggs of sinne , and taught them to submit themselues to thiue easy yoke , and to se●ue thee for loue , and to glory in nothing but thee . yea what is wanting in his words , that may inuite our souls to loue thee with al our harts , with al our strengths , and our neighbour as our selues ? who can spea●e in the words of thine own oracles more comfortably to sinners then he hath done ? ●n fine h●s words are so amorously sweet in thy praises , that euen my frozen soul had been melted there● by into thy praise . he for thy sake be an aduocate and intercessor to thee for me , the most sinful , and contemptible of al th● seruants , he i say , to whom many sinnes w●re forgiuen , because he loued much , whom i desire together with al the celestial court , to adore , and praise thee for me , who am not worthy to name thee who be euer blessed . amen . in a collection which she was making out of the booke of psalmes , she added to some verses as followeth . psal. 23. vers . 6. this is the generation of them that seeke h●m : of them that seek the face of the god of iacob ( i pray god it may proue so with vs to his honour and glory ) ●s●l . 31. ve●s . ●0 . i wil giue thee vnderstanding : and wil instruct thee in the way t●at thou shalt go , i w●l fasten mine eyes vpon thee . ( who is not wholy inflamed with a desire to seeke after god alone , to heare such a promise from his own mellifluous mouth . ) psal. 35. vers . 10. because with thee is the fountain of life : and in thy light we shal see light . ( i beseech al those deuout souls that shal peruse this book , to labour carefully for that light which the prophet heer speaketh of ; which proceedeth from loue , and not from human wisedom . this light , ( by which we shal discerne truth from falshood ) is gotten by conuer●ing with almighty god , and humbling our selues vnder his mighty hand . this light hath taught many their way to god , that could neither write nor read . sweet iesus make vs of the number of these little ones to whom this light is reuealed which is hidden from the wise and prudent ; which is bestowed vpon those that faithfully adhere to god , and not on those that glory rather in themselues them in him . he be blessed and praised by al , for euer and euer . amen . psal. 86. vers . 5. reueale thy way to our lord and hope in him : and he wil do it . ( a comfortable saying for those that god permits stil to remain ( do wh●t they can ) in their imperfections . v. 7. haue no emulation in him that appeareth in his way : v. 6. be subiect to our lord and pray him . ( note this wel . ) v. 11. the meeke shal inherit the land : and shal be delighted in multitude of peace . ( if we truly labour for his peace , ( which is in much patience ) the god of peace wil be amongst vs. ) v. 25. when he shal fal he shal not be bruised , because our lord putteth his hand vnder . ( o what an incouradgment is this to a poore frail soul ; let vs notwithstanding our imperfections , confidently , and amo●ously when we fail , hope in his mercy , and then he wil heal and helpe vs , who makes vs so many sweet promises . vvho be blessed by al creatutes for euer and euer . amen . v. 26. i haue been yong ( for i am old ) and i haue not seene the iust forsaken , nor his seed seeking bread . ( why do we distruct then , who haue dedicated our selues wholy to god , fearing ro depend only of his diuine prouiden●e , which is the greatest happines in this world , and so much to be desired if we had so much loue , and couradge as we should . psal. 38 v. 8. doubtles al things are vanity euery man liuing . o my poor soul , take good notice of this verse ; adhere to our lord whose years neuer fail , and whose helpe is alwaies at hand giue that to god that is gods , and that to caesar that is caesars : marke what the prophet faith in the same psalme , viz. and now what is my expectation , is it not our lord ? and my substance is with thee . psal. 39. vers . 15. but thou o lord make not thy considerations far from me : thy mercy and thy truth haue alwayes receaued me . ( o be thou euer blessed for it by al creatures , my god and al. amen . psal. 40. vers . 1. blessed is the man that vnderstandeth concerning the needy and the poor : in the euil day our lord wil deliuer him . ( o my poor soul , though thou hast not where with to releeue the poor in th● i● hūger & thirst ; yet dispaire not to gaine this blessing that our lord wil prot●ct thee in the euil day , which thou standest so much need off . for , to pray for those that afflict thee , and render good for euil to those that molest thee , and being a comfort in al thou canst imagin , to those that are afflicted either in body or in m●nd without exception of persons , is included in the gaining of that most to be desired promise . remember with ioy , and imitate the best thou art able , the happy example of the late blessed bishop of geneua , of whom it is reported , that one in his diocese exce●dinly molesting , afflict●ng , and persecuting this holy saint , yét he vsed him with al loue , gentlenes , and respect ; yea more then any other person . at which patient proceeding of his one of his subiects wondr●ng at , and speaking to him of it , asked him how he could vse that man so mildly , who neuer requited him with other then il turnes for al the grace he shewed him , being as it were top ful of bitternes against him to which the saint humbly answ●ered , o ●a●th he , if he should put out one of mine eyes i woul smile vpon him w●h the other . i beseech thee my god for thy own sake , grāt thy vnworthiest seruant grace to imi●ate this example ; though to speake truly , none can do her an iniury , who deserueth so much in punishment for her sinnes . psal. 41. vers 6. and 7. vvby art thou sorrowful my soul ? and why dost thon trouble me ? hope in god ; because yet i wil confesse to him : the saluation of my coun●●nance , and my god. ( o my soul , hope in thy god , who can do al things ! o blessed hope and confidence , which is able to obtain al things , and ouercome al things . v. 11. in the day our lord hath commanded his merey : and in the night a song of him . dost thou not hear my soul , t●y lord doth require of thee ? mercy towards thy euen christian , for that he sheweth to thee . and that night and day thou w●lt sing his praise . but lord thou knowst that thy praise is not seemly in the mouth of a sinner . what then shal i do ? o , hope in thy mercy ! certaine ●omfortable sayings , taken out of the holy scripture ; for the encouradgment of those that desire with all their harts to loue and please our most merciful god , and first out of the prophet isaie . chap. the first . vvash you , be cleane : take away the euil of your cogitations from mine eyes : c●ase to do peruersly . 17. learne to do good : seek iudgment , succour the oppressed , iudge for pupil , defend the widow . and come , and accuse me , saith our lord. 18. if your sins shal be as scarlet , they shal be made as whit as snow : and if they be as red as vermilion , they shal be whit as wool . 19. if you be willing : and wil hear me , you shal eat the good things of the earth . 22. thy siluer is turned into drosse : thy wine is mingled with water . ( but hear what followeth , o my soul , and therefor be not discomforted though al thou dost and sufferest be very imperfect ; yet behold what he promiseth who can do al things . if he wil , he can make thee clean . if he command , the wind and sea wil be stil , and there wil e●sue a calme . commit thy ●elf to him , and he wil helpe thee when he thinketh fit . o god , thy wil be done therefor in me for euer and euer . amen . 25. i wil turn my hand to thee . and boyle out thy dr●ss●●il it be pure : and wil take away al thy tin●e . 26. a●ter these things thou shalt be called the iust , a faithful city . ( shal i feare to be forsaken by thee my god , after al these sweet promises ? no , i wil hope in the multitude of thy mercies . though i haue hitherto sinued against heauen and before thee , so that i am not worthy to be called thy child ; yet let me eat of the crumes which fal from my maisters table , that i may grow stronger heerafter in resisting that which maketh me displeasing in thy pure eyes . hear , my lord the voyce of a sinner , which would faine loue t●ee , and with her hart and soul as greatly please the as euer she bath offended thee . let me either loue , or not li●e . i know thy merci●s are so great , that t●ou hast admitted those to eat of the bread of angels , which hertofore fed of huskes like swine ; yea s. gertrude saith , that the more base , vile , and contemptible the creature is to whom thou shewest mercy , the more extolled art t●ou by al thine angels , and saints in heauen . i wil therefore hope in thee , and beseech al t●y saints to pray for me , and praise t●ee for taking pitty of me , who am not worthy to cast vp`mine eyes to heauen much les to thinke vpon , or praise t●ee . to thee o my god and al my desire be giuen perpetual praise and adoration for al eternity by al creatures ! amen . chap. ii. come let vs go vp to the mount of our lord , and to the house of the g●d of iacob : and he wil teach vs his waies a●d we shal walke in his ●athes . 5. hou●e of iacob come ye : and let vs walke in the light of our lord. ( o my god , happy are they that walke in this light . in this light none walke but the humble and cleane of hart , and those that serue thee for loue , whose ioy thou thy-self art , and who sing with the prophet : rennit consolari anima mea . my soul refused to be comfor●ed . these do in some sorte more or lesse as thou pleasest , find how sweet and happy a thing it is to seeke , and sigh after thee alone . return , my soul , to thy beloued ; return , seek for no consolation , but put thy hope in god. commit thy-self vnto god , and let him do with thee what pleaseth him . neuer seeke thine owne glory ; neuer desire thy wil may be done : but in al things intend , loue , and preferre the glory and wil of god. if any come vnto him , he shal not return empty , because he willngly giueth water to the thirsty . in the bowels of thy mercy my god , remember me poor begger , born and liuing in blindnes . grant me that i may see and walke in ●hy light , that my soul may become truly pleasing to thee , o my lord god , whom only i desire to loue , serue and praise , make me in al things conformable to thy holy wil , who be blessed for euer and euer . amen . amen . amen● scio cui credidi , & certus sum● i know whom i ha●e trusted and am secure , saith s. paul. o glorious s. augustin my deare patron , whom from my infancy ( in my poor mauer ) i haue honoured in a particular maner , and who hast been alwaies ready to assist me in calling vpon thee , i beseech thee for the loue of him , by whose loue thy hart was so inflamed , to assist me at the hour of my death , and obtaine for me of our lord , that liuing and dying i may be wholy conformable to his blessed wil ; neither desiting for time , or eternity any other thing , then that his diuine pleasure be perfectly accomplished in me , his vnworthy , & vngrateful creature . and in that dreadful houre of my death , obtain for me wretched sinner , confidence in his mercies which are ( as thou knowst ) aboue al his works . i am not worthy to loue : but he is worthy of al loue and adoration . i cannot without great ioy remember these following words of the prophet i saie ; hoping his goodnes wil for his own sake giue me leaue to apply them to me poor and sinful soul , though i desetu● nothing of my-self ; neuer hauing done him any faithful seruice in al my life . chap 43. v. 1. and now thus saith our lord that created thee and formed thee : feare not , because i haue redeemed thee , and called thee by thy name , thou art mine . 2. when thou shalt passe through the waters i wil be with thee , and the flouds shal not couer thee : when thou shalt walke in fire , thou shalt not be ●u●ned , and the flame shal not ●urn in● thee . ( o blessed saint make intercession for me , that i may be confident in him , who thus aboundeth with mercy . amen . ) 3. because i am the lord thy god the holy one of israel thy sauiour . 4. since thou becamest honourable in mine eyes and glorious i haue loued thee . 5. feare not , becaus i am with thee . 6. and euery one that inuocateth my name for my glory i haue created him , formed him , and made him . 8. bring forth the blind people , and hauing eyes , the deaf and he that ●ath eares : 9. let them giue their witnes & be iustified . 10. in very deed you are my witnes saith our lord , and my seruants whom i haue chosen , that you may know and beleeve me and vnderstand that i my self am . 11. i am , i am the lord , and there is no sauiour beside me , and there is not that can deliuer out of my hand . 16. thou saith our lord that gaue away in the sea , and a pa●h in the v●h●men● waters . 18. remember not former things , and looke not on things of old . i am he that takes cleane away thine iniquities for mine own sake , and i wil not remember thy sins . 26. bring me into remembrance , and let vs be iudged together . tel me if thou ●aue any thing that maiest be iustified . hethertho the words of the prophet i saie . s. iohn 2. v. 12. i writ to you litle children , becaus your sins are forgiuen you for his name . and now my children abid in him , that when he shal appeare we may haue confidence and not be confounded of him in his coming . my dearest beleeue not euery spirit ; and euery spirit that dissolueth iesus is not of god. feare is not charity , but perfect charity casteth out feare . let vs therefore loue god : becaus god loued vs. this is the charity of god that we keep his commandments : and his commandments are not beauty . o infinit goodnes , who art charity it-self , powre thy grace aboundantly into my poor foul . i inuoke thee my god , by the merits , and intercession of al thy saints in heauen , and seruants on earth ; to haue mercy on me now in this my last extreamity . al i desire is , that in life and death i may be disposed of according to the multitude of t●y most aboundant mercies a fountain neuer drawn dry● al my ioy is in that thou art , my god , and that i am at thy disposing . though i am poor in al vertnes , yet i am confident to be partaker of thy merits , ó sweet iesus which thou liberally bestowest , according to thy wil and pleasure ! o be thou blessed in al thou disposest ! o my god , who art al i desire . into thy hands i commend my spirit , who art blessed for euer . amen . the most learned of d. s. augustin saith . ai● eruditissimus doctorum augustinus . o eternal truth , and true charity , and o aeterna veritas & vera charitas , deare eternity . thou art my god to thee & chara eteruitas . tu es deus meus , i suspire day and night ! this is that subliue tibi suspiro die ac nocte . hic est sublimis ille . contemplatiue augustine . contemplator augustinus . cuius cor charitas christi vulnerauera● : whose hart the charity of christ had wounded . o my deare sa●nt , whose great humility , i can neuer to much praise and admire : pray for her to whom thou hast been in her greatest afflictions and mi●eries euen as a father and mother ; for which be exhibited honouur to thee by the most sweet hart of iesvs our sauior , the son of the liuing god : by which and from which doth most aboundant sweetnes flow to al the elect . in the power that he gaue thee , being one by whom he bound , and loosed sinners , giue an aboundant benediction to thy poore seruant , and beg of my god that i may neuer seek or intend any thing for time or eternity , but his honour and glory and that i may so humble and subiect myself vnder his mighty hand , tha● for his loue i may will●ngly submit my-self in what maner he pleases to al creatures . let me commit , and commend my-self to thy protection , who art a careful receauer of al my petitions , and who art one who in a most particular maner god● hath giuen me confidence in , in al ●he necessities wherein my soul doth stand need of an aduocat and friend . o happy change to leaue al friends on earth to find the more certaiu & assured friends and intercessors in heauen , who are neuer absent , neuer vncertain , nor euer do they fail as those in this world are subiect to do ! be therefor mindful of me i beseech thee , in my life & also in my last extremity ; and remember , that when affrighted with the multitude and greiuoushes of my sinnes and imperfections , i durst scarsely cast vp mine eyes to heauen , or cal vpon god and his blessed mother , who might iustly disdain so vngrateful and contemptible a creature ; yet by thy meanes , and being incouradged by thy example , and reading thy life and books so ful of con●idence and sweetnes● i found my hart lightned , and my spi●it refreshed , and my soul exceedingly comforted , finding in thee and by thee expressed , what a good god we haue , and that as his mercies are aboue al his works , so he is able to forgiue more then we can offend . thou knowest , thy very name , when i am sad and afflicted , doth refresh me to behold it , and seemeth to smile vpon me in my miseries , assuring me of ●hy helpe in al my soul standeth need of thee , in this my pilgrimage and ban shment from my god , who is my only loue , life , desire , and al my happines . t● whom for euer be al glory , honour , an● ado●ation , by al as wel on earth , as in hea●en● and whom , by his sweet mercy and thy intercession , i desire and hope to loue , and s●rue for euer and euer , amen . omnes qui habebant infir●os ducebant illes ad iesum , & sanaba●●ur . al that had diseased brought th●m to iesus , and they were cured● to whom therefor should i fly in my manifold infirmities , but to thee my iesus , my go● , and my sauiour ? who is worthy o● our loues , our thoughts , our harts , and our souls , but thy own self my lord , who made vs for this alone , that by true sincer● affection we should adhere to thee , the chiefe and supreame good ? o woe is me , i● for any intention , or for any creatures sake whatsoeuer ; i should do any thing with other intention willingly , then to please and become inwardly in the bottom of my sou● vnited to thee , heer by grace , and in heauen for al eternity . al things and creatures fail , only t●y-self art constant , thou art alwaye● present , alwaies willing to helpe thy poor seruants , & euer ready ●o cure our wounds● which through human frailty by sin we daily cause in our souls . let vs who haue been greiuous sinners , and do so aboundantly experience thy mercy , giue great and continual praise to thee our god , who hath sweetly redeemed vs to thy-self in the bloud of iesus thy sonne the immaculate lambe , giuing vs therby hope of remission of our innumerable sins . great art thou o lord , and exceeding worthy of al praise . o let al things adore and exalt my god , with al their soul , and strength . what other study , what other endeauour● or what other desire , shal possesse my soul willingly day , or night ; but that i may in al , and aboue al things , praise , and loue my god. as nothing is superior to a soul but thy self , so nothing but thou can satisfy and satiat our souls in heaue● o● earth ; nothing i say but thy-self , to whom ouly let my hart ●ende , and only in al things intend . thou being the only true and proper center of our hart and soul , what can make this miserable banishment ( where to my greife i daily offend thee ) tolerable to me , but only to aspire to thee by sighs , desires , and vnspeakable groanes , in my hart and soul ? o let true loue vnite me to thee , who art by al adored and praised for al eternity in thy heauenly contrey . amen . some speeches of heathen consuls and philosophers , which shew christians their duty & also their happines in knowing how to make good vse of their knowledge to their saluation , in which those heathens perished , beca●s they did not beleeue and acknowledg our lord god ; but vanish away in their own cogitations , by seeking only fame , honour , and applause of the people , &c. which yet in their wisedom they saw to be but an vncertain vanity . and first . the answer of one of the greatest and wi●est of them ; when he wa● offered power , and honour , and sacrifice , according to their custome of vsing such as for wisedome nobility , and couradg deserued it in their eyes . the more ( saith he ) i conside● with myself of things done bo●h in old and later times , the more the vncertainties and vanities of fortune in al moral affaires o●cur●e to my rememhrance , and the more plainly doth their vanity appeare vnto me . ( o my god , what a de●inition is heer of a heathen , which did not so much as know thee , or for what end this vncertainty was in them permitted by thee . what a shame is it , if we who are not only christians but religious should esteem or seek after any thing but thee , in whom alone is stabili●y to be found and enioyed ? one hing is necessary . let chance , fortun , & power ( where it is giuen by thee ) d●spose of al things as they wil , as for me , i w●l sing in al occurrences ; it is good for me to adhere to my lord god , th● only desire and beloued of my soul and hart . i wil hau● no care or study , but how i may in al chances spend my whole forc●s and strength in his praise , who be adored prostrat by al creatures for euer and euer , amen . amen . another said . such as stand in feare , are irresolute in al their determinations . ( he spoake it of those who out of feare to displease , and desire to please for human respects , became ●hereby a slaue to euery ones humour , and keept not their freedom and liberty , which was got by suppressing of natural passions . another speaking in a controuersy where one was to be iudg of two accusing on another , and defending themselues before the senate , saith , the truth or thing beleeued , and wrested to the worst , are easi●y to be discerned by one iudg if he be vise , vpright , and iust , and not interrested in nei●her side . also another said . that the disloyal are odious euen to those whose instrumēts they are : of a little beginning , comes often great incōuenience , which might be preuented by doing as one of the heathens d●d , who excelled most of his time in nobi●ity , wisedom and al moral vertues , who had so great temper ouer his affections and passions , that neither for honour ( as being offered to be made a king ) nor for gain , would he be false to his p●i●ce , who yet fauoured him ●o little by reason he was so much honoured by al the common wealth● that he gaue way to haue him poisoned at thirty years of age , he being also his own father that was caesar. he was so iust , that in mat●ers of the greatest controuersy he alwaies did true iustice , and his enemy whom he knew sought his death , he honoured as his partner , being yet in nobility much his inferior , but boare rule with him at caesars command . this enemy being once at a bāquet with him where most of the nobility were present , he vttered s●ch disgraceful words and speaches of him to his face , that al were amazed to see him not so much as change his coun●enance at him . and after this , hearing he was in distresse at sea , he sent his own conuoy to deliuer him from drowning , though he knew his iourney was to accuse him to caesar and the senat , and also to plot his death , which indeed heat last achiued , being both at one bancquet not lōg af●er : which example sheweth vs how amiable vertue is euen in the very heathens , in whom it was but moral , ●how much ought we to practise it , in whom by charity it becometh diuine ? o how truly glorious are they my god , who indeed posses thy loue , which so worthily by holy scripture is tearmed , most honourable wisedome ? but alas to humain frailty it is hard to put vp iniuries , much more to do good for euil , at least nature suggesteth to vs , that it is vnpleasant , and therefore vrgeth vs , not to put vp this , or that , least those who are contrary to vs do add difficulty vpon difficulty , seeing we put it vp so quietly . but this pretence of nature is so fals , and oft , euen in humain respects , so inconuenient , whilst we by disputing , resisting or in the like maner requiting , do draw grater incō●eniences vpon our selues , where as quietly ●erting it passe , it would soon come to nothing . nayfarther i wil speak & add this to the honour of my lord god , whose way of vertue and the cross is so sweet in cōparison of the way of sin , and yealding to our passions● that if he had neuer intended other reward for those that humbly practise vertue , and go the way of resignation , but that they receaue in this life ; he could not haue been taxed of too sleightly rewarding their labour . for certainly the peace that followeth doing good● for euil , and yeelding sweet , ( for bitter , and passing al difficulties humbly and patiently ouer , is much more pleasant , then by hauing ful power to do vpon such occasions the quite contrary . such is the very nature of al his exactions and ordinations , that euen the very effect of them , maketh thē worthy to be loued desired , ond practised . for who can consider of al vertues , ●ad not see how great a happines lieth hid in the true practise of thē euen in this life ? as for exāple , iustice , patience , benigni●y , longanimity , charity , and true discretion accompanied with vnfained humility , who doth not see that these & the like vertues , make vs pleasing to go● , and man , & that the not practising thē doth make vs troublesom to others , and aboue al to ou● selues ? giue vs , o my god , al those v●rtues which make souls so pleasing in thy diuine eyes ! let not the very infidels & heathē , be our accusers , who practised that out of the light of nature which we omit in this happy time of grace . shal they contemn the world , and shal we desire the base pleasures and cōtentments thereof ? shal they fly into dens , & caues to get wisdom & learning , & shal nor we be contented to be forgotten by al the world ? shal they do good for euil , & we do euil for good , and put vp nothing for loue of thee ? shal they subdue their passions and affections to become maisters of their souls , and shal not we do it● who by it may come to haue the freer accesse to thee in our souls ? o no , far be it from vs , my lord & my god● but rather let our souls draw no brea●● but to aspire to thee by true loue . let vs adhere to thee , and to no created thing whatsoeuer , that we may for euer & euer be vnited to thee , who created vs for that end , for w● h be thou blessed and praised eternally . amen . thus wrote our pious soul d. c●rtrude more , vpon these sayings and doings of those hea●hen philosophers . finis . lavs deo . notes, typically marginal, from the original text notes for div a51280-e140 sir thom more , notes for div a51280-e790 ☞ ● . f. aug. baker luk. 20.23 . ☞ ☜ ☜ ☜ ☜ ☜ ☞ ☜ ☜ ☜ ☜ ☜ ☜ ☜ ☞ ☜ ☞ ☞ ☜ ☜ ☜ ☜ 1. io. 2. 20.27 . ☜ ☞ ☞ ☞ ☞ ☜ ☜ ☞ ☜ ☞ ☜ ☜ ☞ ☜ ☜ ☜ this sir thomas mo●e the fa●●u● l●r● chancellor of england b●essed , and r●novv●e● martyr of christ iesvs vvas her great , great grand-father . ☞ ☜ ☞ ☞ ☞ ☜ ☜ ☞ ☞ ☜ ☜ ☞ ☞ matt. 22.21 . ☞ notes for div a51280-e11020 math● 19. 30. ☜ v. fa. baker math● 18. 3. math● 10 , 16. luk. 14. psal. 142. ☞ psal. 33. 12. psal. 33. 14. ☜ ☞ ☞ esay . 35. 8. ☜ ☞ ☞ fa. ●●er . v. r. f. rudesind barlo . ☞ ☞ ☜ ☜ ☞ ☜ ☜ ☜ ☞ ●ob . 7. 1. ☜ ☞ kings 1. 19. psal. 72.28 psal. 7● . 25 . ☜ ☞ ☜ ☞ psal. 59. 13. psal. 18. 8. 9. ☜ psal. 144.9 . psal. 33. 6. ☜ psal. ●6 . 1. psal. 72. 23. psal. 72. math. 5. 11. ☞ ☜ math. 11. 2 ☞ ●ant . ● . 7. ☜ 1. cor. 15.55 . ☞ ☜ hebr. 11. psal. ● . 8.37 pas. 187.2 . ☜ ☜ math. 4. 4. ☞ r. f. baker ☞ io. 8. 2 ☜ ☞ luk 1 .1 . ps. 9. 19. ☜ ☜ ☞ psal. ●5 ●1 . ☜ psal. 118. esaio 35. 8. ☞ mat. 5. 8. ☞ cant. 1. 8. ☞ ☜ pas. 86. 3. luk 24. . r. f. baker ☜ ☜ v. f baker ☜ ☞ io 21. 22. v. f. baker ☜ io 14. 18. ☜ psal. 93 1● , 17. ☞ ☞ ☜ io. 3. 21. ☞ rom. 1.17 . ☞ psal. 72. mat. 9.3 . ☞ ☞ rom. 1 ●● . 5. ☜ ☜ ☞ ☞ v f. baker 1 thes. 5. 17. ier. 12 11. psal. 102. 1. ☜ ☜ ☜ ☜ io. 15. 9. io. 15. 5. ☜ io. 20. ☞ ☜ mat. 6.33 . psal. 150. dan. 3.37 . eccli . 15. 9. ☞ io. 3. 8. ☞ mat. 3. 15. ☜ ☜ ☞ ☞ ☜ ☞ ☜ ☞ luk 9. ●5 . ☞ shee dyed presently heerevpon . notes for div a51280-e53690 ☜ ☜ rom. 4 3. ☜ ☞ ☞ wis. 10 luk 11.12 . ☞ ☞ 1. cor. 3.19 . the benedictin nouns at cābray . ☞ ☜ ☞ psal. 126. ☜ ier. 2. 13. ☞ notes for div a51280-e62940 psal. 35. psal. 23. ☜ ☜ ☞ verse 16. verse 3. luk 4.40 . ☞ ☜ ☜ ☞ ☜