things thereto belonging He that feareth God hath wherewithall to sustaine him in these trials for it is then that God assisteth all those that call vpon him call vpon mee in thy necessitie and I will heare thee and what greater Necessitie can there be then death Hee that giueth his Angels charge to defend those that liue in his feare how can he abandon those that dye calling vpon him Hee that openeth his eye ouer the prosperity of the wicked can hee haue his eare shut to the sighes of the good that call vpon him in their extremitie and although Sathan espie him the Angels watch ouer him to whom our defence is committed and besides Sathan is enchayned with a chayne both great and strong which is called the prouidence of God hauing his Head wounded to death and the souldiers that he setteth to assaile vs which are sorrow and the figure of death their Armes and weapons are no better then strawes and pinnes against the faith of the faithfull Some say the Diuell appeared to a dying man and shewed him a Parchment that was very long wherein was written on euery side the sinnes of the poore sicke man which were many in number and that there were also written the Idle words he had spoken which made vp three quarters of the words that hee had spoken in his life together with the false words the vnchaste words and the words of iniurie afterwards came in rancke his vaine and vngodly words and lastly his actions digested according to the Commandements whereupon Sathan said Seest thou Behold thy vertues see here what thine examination shall be Whereunto the poore sinner answered It is true Sathan but thou hast not set downe all for thou shouldest haue added and set downe here below The bloud of Iesus Christ cleanseth vs from all our sinnes and this also should not haue bin forgotten That whosoeuer beleeueth in him shall not perish but haue euerlasting life there are none so feeble as the Diuell nor so cowardly when he is to assaile a true Christian onely name Iesus Christ and hee flyeth a way for he wayteth but for the day when hee shall be bound in chaynes and cast into the bottomlesse pit which made him say to Iesus Christ art thou come to torment me before my time And he praied Iesus Christ that he would not send him into the Abisme If we haue the eyes of Faith open we shal not need to feare death but outface her make our selues familiar with her for shee annoyeth none but those that shee surprizeth and we likewise loue her like one that openeth the Prison doore to those that are in durance Euen as if the Children which come out of the Mothers wombe should haue some reason they would not weepe but reioyce to come out of such a noysome and obscure place to see the Sunne Euen so if our soules were instructed as they ought to be and had true reason they would not be sorry to goe out of the prison of the Body to come into the light of God for this issue is another Byrth whereof we ought not to be amazed if it be done with some sorrow it is a meanes to enter into the light For in the auncient Church the day of the celebration of the death of the Martyrs was called the day of Natiuity Let him feare death who hopeth not for life let him feare death who would not goe to Iesus Christ let him feare death that is a slaue to his Belly and to gormundizing but as for me Christ is gaine to me to liue and die Euen then when Iesus Christ was resolued to dye Peter disswaded him but Christ replyed Get thee behinde mee Sathan euen so wee checke the flesh which filleth vs with feares for it knoweth nothing of the things of God Now you see death which was common to vs is now become fauourable she is nothing fearefull but in shew for life is hidden vnder the Image of death as if one should send vs a faire present by a deformed Blackamore so God by the hand of hideous death presenteth vnto vs the heauenly life It is that pale terrible Horse which is spoken of in the 6. of the Apocalyps which is called Death wherupon we must get vp to goe to God It is the passage of the Red sea which is very fearefull to walke amongst the swelling waues that hang ouer the head but by that God opened the passage to the promised land It is the Lyon of Sampson out of the carrion whereof they got Honie as Sampsons companions said That out of that which was bitter came forth sweetnesse Indeede there is nothing more bitter then death when it is accompanied with the malediction of God when it carrieth with it a terrour of conscience an oppression of heart a trembling of the soule when it feeleth it selfe summoned to appeare before the iudgement seat of God but these things being taken away death is sweet and blessed for Iesus Christ hath borne our malediction and hath suffered all the deeds of the Iudgement of God nothing now remaining but onely so much euill as is needfull to open the gate for the soule to depart and be at liberty and this little sorrow that must be endured is not long lasting wonderfull little in regard of our sinnes light in comparison of the torments of hell which we haue deserued light in comparison of the sufferings of Christ Iesus light in comparison of the infinite glory and eternall waight of heauenly glory which stayeth for vs flesh is feeble but the spirit of God fortifyeth it mightily suffereth vnder sorrow but an Angell dryeth vp the droppes of bloud and Iesus Christ sheweth the Crowne You may say vnto mee This is true but wherefore is it that God will haue the death of the faithfull so full of dolour It is because hee will haue vs feele sinne still to dwell in vs seeing wee perceiue the effects doe shew it also hee will by these sorrowes make vs feele what the grace is that he hath done vs in deliuering vs from eternall death seeing that our death is an easie short and sweet death in comparison of euerlasting torments he would haue vs in dying pray ardently which sorrow serueth to inlighten our prayers quickned with the violency thereof and enforced by Necessity he knoweth that one cannot come out of an euill without euill he will not haue vs enter into this peace without combat and resistance All this good commeth by Iesus Christ who by his death hath taken the malediction from ours who hath changed our sepulchres into Couches our death into a peaceable sleepe and of the entry into Hell hath made it the entry into Paradise Shall we feare to enter into this prison after him Or to enter into death where he leadeth the way and holdeth vs by the hand I am saith he the resurrection and the life whosoeuer beleeueth in mee although he be dead shall liue This is the cause
also why Simeon after he desired to dye and called death a peace and a repose commeth to the cause of this assurance that is to say to Iesus Christ whom he calleth the saluation of God let saith he goe thy seruant in peace for mine eyes haue seene thy saluation that is to say the sauing health which thou offerest vnto vs and the onely meanes which thou hast ordained to saue vs. For it is he which is our Iesus because hee saueth the people from their sinnes It is he that God hath ordained for a propitiation by the blood of the Grosse and there is no other name vnder Heauen by which we can possibly be saued He is the Prince of life because we draw from him as from the fountaine of life euen as the foure first dayes of the Creation all was wholly light of it selfe but the fourth day God created the Sunne whereto he confined and placed all that that he had of light in the world that it might afterwards flow from the Sunne euen so all life is inclosed in Iesus Christ to the end that going to him wee may draw out of his fulnesse And euen as the Virgine vestals of the Pagans from whence proceedeth the Nunnes of these times had a continuall fire which if it happened by any mischance to goe out they might not giue it light againe but only from the Sun so our Naturall clearenesse and our life being extinguished by the sinne of Adam we cannot kindle againe but at the Sunne of Iustice which is our Lord Iesus Christ to whom belongeth that which is said in the 36. Psalme The Fountaine of life lyeth in thee and by thy clearenesse we see clearely It is saluation which is propounded in this Table which is Iesus Christ now offered vnto you Simeon embraced him in his armes but you imbrace him by faith Simeon saluted his birth in his infirmity but you adore and contemplate him in his glory Simeon came to dye besides his Cradle but you are made aliue by his kingdome Come neere vnto him with repentance receiue this meate with faith digest it with carefull meditation of the excellency of saluation make this saluation fruitfull and of sweet odour by your good works that dogs and swine come not neere to eate vp childrens bread prophane this holy Table I call them swine that wallow in the mire of their filthy pleasures who serue their belly more then God who liue of Gods gifts and looke not from whence they come like swine that eat Acornes and neuer looke vp to the Trees I call them swine likewise who do no good to any till they be dead who giue nothing whilest they are aliue and liue basely to dye Rich. I call those dogges which are iniurious in words who murmure against all men who byte the renowne of their neighbour who barke against God blasphemously and would wrong them that reproue and instruct them who after a little leauing of their vices returne to their vomitting againe With this company I ranke those that are negligent in participating of the holy Supper as an impertinent thing and loue not to declare the death of the Lord contemning the happy helpes which God hath ordained to strengthen faith Such people make their owne Inditements and in abstaining from the Lords Table acknowledge themselues vnworthy to be of his Houshold they will not receiue the body of the Lord and the Lord will not receiue their soules they contemne his Table and they shall not enter into his Kingdome As much or more are they to be blamed that know themselues stained with these things and yet not touched with repentance come without a holy purpose to doe better hereafter to take the Sacrament which is life and saluation to the faithfull but poyson and death to the vnbeleeuer and impenitent Doe you come to receiue the Sacrament of the Lord with prophane hearts Come you to take with hands full of Vsury and rapine the Body of the Lord Come you with riots and quarrels to receiue the assurance of your peace with God or with pride to declare the death of the Lord which is the miracle of Humiliation or to please men with curious apparell where onely your innocency ought to appeare before God But for you that are broken-hearted and displeased in your selues this Table is prepared Doe not say I am too great a sinner to come neere it for that is the cause wherefore thou oughtest to come neere for the more one is sicke so much more need is there of the Physition Iesus Christ is not come to saue the Iust but to call sinners to repentance onely be displeased with your selues to haue offended God and desire to amend and to doe better and aske helpe at Gods hands to assist you to this Combat He is sufficiently acceptable to God who is displeased with himselfe He is of the most perfect who acknowledging himselfe Imperfect seeketh his perfection in Iesus Christ whose righteousnesse is imputed vnto vs. The faithfull will haue fallings and weaknesses but he will alwayes returne againe Hee will reioyce in trembling Psalme 2. He will gather on in his way in stumbling He will say I beleeue but helpe my vnbeliefe This Sacament is a meanes to sustaine this feeblenesse a restoratiue for spirituall failings a succour to a combatted faith to the end that you representing this saluation and this grace you say I am lost and miserable and haue merited death but behold God calleth me and offereth me his grace and Redemption hee is no mocker and his vocation cannot be frustrated yet neuerthelesse I goe bathed with the teares of a holy sorrow powring at his feet this precious liquour of repentance and I doe assure my selfe hee will haue mercy vpon mee because he hath so promised I trust in his promises amidst my afflictions and for all my sinnes I feare not but to find a full Consolation And so I goe on my way saying with Simeon Lord now let thy seruant depart in peace for mine eyes haue seen thy saluation FINIS A HEAVENLY ALARVM OR THE HOLY SPIrituall Awakening By Mounsieur du MOOLIN Minister of PARIS at CHARRENTON LONDON Printed by Iohn Hauiland for THOMAS PAVIER 1622. THE HOLY SPIRITVALL Awakening IT is too much still to goe on and grow old in vanitie let not the foolish affections of our carnall desires transport vs any further we loue the things here below but too well let vs estrange our selues from them and addresse our selues to heauen without frustrating it of that that belongeth vnto it the example of Creatures without reason euen without sense leadeth vs vnto this reason we see the water come out of the water returning againe to the water the earth drawne from the earth seeketh for the earth and so consequently euery thing tendeth to his place but wee which are borne for heauen flie from it The eternall Beatitude and the knowledge thereof is our beatitude which we possesse alreadie by the assurance
repent at this present and no longer prophane this speciall gift of God this gift of Repentance so pretious Hebr. 12.17 which Esau asketh with teares but was not granted him lest that the misery of the fiue foolish Virgins fall vpon vs who being not furnished with oile which their leisure would haue furnished them withall entred not in with the bridegroome but let vs keepe watch in walking in newnesse of life as already departed from the world not knowing the houre when we shall be called witnessing that we are dead to sinne and aliue to God through Iesus Christ in whom we are made new Creatures to serue to righteousnesse and now let vs truly shew to haue more care of heauenly than of earthly things the couetous man in renouncing his couetousnesse the ambitious worldling in renouncing his insolent ambition and the voluptuous in hating his vile fleshly affections for from thence springeth all our impietie it is the root and fountaine which begetteth and bringeth forth all wickednesse which wicked people so much esteeme Without particularizing the enormitie of these vices where the most guiltie will cleare himselfe in saying he is no such man although indeed he will not forbeare the honour of God euen to trample it vnder foote as much as he hath power to fulfill his disordinate desires willingly detracting from the way of saluation and hold against his conscience the wide way of the world with those that know not God adoring the Creature for the Creator not fearing to doe any thing that may please the appetite These sinnes draw after them all iniquitie and to make warre against God is no better than to renounce him can man with all the wickednesse of the world bee more abominable No no it is impossible it is in the height of iniquitie But to the end that wee may not condemne the parties without hearing them answer for themselues let vs understand what they can say God desireth the interiour and not the exteriour that which is within not that without and if they striue to be in better concord and societie yet they doe but apply themselues in shew onely that is but to seeke outwardly for vnion and by endeuour to preserue that which is not still inwardly remaining one the same they were before which is contrary to the way and walke of a good soule O true sentence most worthy noting Prov. 12.15 1 Cor. 3.19 That the way of a foole is right in his owne eies Poore blinde fooles thinke you by your humane wisdome folly before the eternall to put your selues safelier vpon the pitch-banke of Gods wrath than those whom you doe condemne heare what S. Paul saith of those desiring to be wise Rom. 1.21.22 You are become fooles in this that forasmuch as you haue knowne God yet haue you not glorified him as God let vs learne that he which knoweth the will of his master and doth it not shall be beaten more grieuously than hee that knoweth it not Your Hypocrisie is here most apparant in desiring to be thought of in better part than that which is within your heart a detestable sinne which Iesus Christ neuer speaketh of but in wonderfull anger it is the high way of Atheisme for he which enforceth himselfe to faine a religion that hee condemneth in his soule can haue no quiet in soule nor conscience vntill hee come to beleeue that all things are indifferent and there is no other meanes to vntie himselfe from the terror of Gods iudgements and to free his miserable conscience but to perswade himselfe that God will not so strictly looke to the cariages of men and then that maketh him a spirituall theefe or hauing lost the sense and feeling of diuine iustice it is a true testimony he knoweth God no more for to deny God and to deny his iustice is all one Doe we not see that these for the most part who fainingly adhere but to idolaters in the end wholly become idolaters or fall into the blindnesse of being of no religion hauing wholly forgot God and liue as if there were none who because men should thinke better of them are like the Camelion according as they meet withall sometimes this and sometimes that such the Prophet Elias crieth against in the 3. of Kings the 18. Wherefore do you halt of both sides if God be God wherfore doe you not follow him if Baal Baal But if yet they haue any sparke of knowledge that there is a God a terrible God that is to be feared in his iudgements when hee is angrie should they not be loth to heare the Eternall say in his anger Apoc. 3.16 They being neither hot nor cold but luke-warme hee will spue them out of his mouth And Ier. 48.10 saith Hee is accursed that doth the worke of the Lord loosely what can be more terrible but only the execution And you that say ye are the best you that agree with the Spirit in what you doe Lamentable wise fooles whose wisdome is folly do not you know that he that is Creator of the soule is also of the bodie Can wee with the one serue God and Mammon with the other Wherefore did not Daniel faigne as you vse when he was to be cast into the Lions den or Sidrack Misack and Abednego when they were to be cast into the furnace wherefore haue not all other Martyrs spoken your language and made a faire shew to haue escaped such horrible torments euen of death it selfe But what was the cause that made many of them euen with a yea or a no without any profession of religion being desired by those which thought to doe friendly offices for their escape rather chuse death and so abandon their liues than they would heare one word in hope thereof Rom. 10.10 No no we must as Saint Paul saith not only beleeue with the heart to be iustified but confesse with the mouth to haue saluation for God desireth the outward with the inward and would haue our light so shine before men to the end that seeing our good workes he may be glorified this is the doctrine of Iesus Christ let vs striue to doe this for otherwise we shall finde as in the Apocal. 2.16 Repent or else I will come vnto thee quickly and will fight against them with the sword of my mouth But let vs take vp with our selues and at last sing with Dauid Psal 35. Our tongues shall sing highly of the iustice of the eternall and the humble shall heare that our soules shall glorifie the Lord whereat they will reioyce and as Saint Paul exhorteth vs Let vs glorifie our God not only in our spirit but also in our bodies which are Gods and let vs giue one another a good signe of our adoption that we haue in Iesus Christ which all men may witnesse that by him we are inheritors of the kingdome of heauen let vs reioyce in this glory which no glory can compare with and so pretious a blessing that no man
seeing that hee hath seene the beginning of the Kingdome of God which was all hee could see vpon earth for to himselfe he saide is Iesus Christ come so farre from the very highest Heauens to visite me wherfore shoul-not I goe before him and how sweet will death be now vnto mee hauing seene him who is come to take away all malediction You may say peraduenture that this good man made too great haste first for it was sufficient for Christian constancy to attend euils without hastening them and to forbeare vntill they fall of themselues Secondly that it is a losse for the Church that such a holy man as Simeon should bee taken from the world whose life was an edification to the Church Thirdly and that he abandoned his wife and his children in hauing no more care of them and his family Fourthly and in conclusion that Death is an euill which Iesus Christ himselfe as man feared hauing prayed that the Cup might passe from him and St. Peter was dragged to Martyrdome after a sort against his will They shal lead thee whither thou wouldest not Ioh. And Iesus Christ wept for the death of Lazarus although he had resolued to raise him vp againe First to this I answere the faithfull ought not to run to death but we ought to follow when God calleth Now God called Simeon and by the promise which was made that he should not dye vntill he had seene the Messias hee knew that his houre was come Secondly many say that the death of a holy man is a losse to the Church I answere that God preserueth those that he will employ for the seruice thereof as Iesus Christ said when the Souldiers held him If you seeke for me let these goe for he would employ them if he meane to take any away he will find other meanes to perfect his worke Moses did bring the people out of Egypt and led Israel forty yeares euen to the very border and conquered some part of the land beyond Iorden yet dyed euen at the very entrance thereof but God raised Iosuah to whom he gaue strength to effect it Dauid had proiected the building of of the Temple and gathered together the materials and made choise of the place but God would not that he should lay the foundation but ordained Salomon for that worke It is the worke of God to the which hee prouideth workemen alwayes according to his prouidence Thirdly may another say but he abandoned his wife his children and family This which seemeth to be a kind of cruelty is farre better then all clemency that smothereth all naturall affection to obey God which was the cause that made Abraham resolute to sacrifice his sonne which made the Leuites draw their swords against their brethren and kindred for to obey the commandements of God Simeon at his death was resolued to obey him and to refuse his family to follow God Besides hee knew his family in this affliction wanted no consolation for it might comfort and arme it selfe with these considerations How vainely would we resist the will of God and kicke against the prickes God is wise and doth all for the best and for causes onely knowne to himselfe Life is not giuen vs in propriety but lent vs the Terme is not according to our desires but according to his ordinance We make vp our account amisse and thinke we enioy our life as if it were our owne or else we doe not looke that God should take it way so soone by which meanes the most of the sorrow proceedeth not from the nature of the euill it selfe but from our selues and our carelesnesse and want of attendance The Holy Scripture saith thereupon very well That hee hath rendred his spirit Dauid saith I render my soule into thy hands for thou hast bought me What would this word of render my soule signifie but onely to shew vnto vs that God demaundeth nothing but that which belongeth vnto him as Saint Luke 12. saith To morrow shall thy soule be asked for and principally those whom Iesus Chirst hath bought with his blood and precious sufferings When hee calleth vs away hee doth like the buyer that would haue that hee paide for And wee ought to say with Dauid I render my soule into thy hands for thou hast bought it and hast bought it not to enrich thy selfe but to better it It will be well done in our dolours and domesticke sorrowes to looke vpon others and to behold the ruine of their Countryes and Cities So many battels where fifty thousand men haue beene slaine where so many Cities haue beene destroyed where Kings haue beene slaine in the middle of the Army or amiddest their triumphs and wee shall finde our owne miseries indifferent tollerable in comparison of theirs hauing cause to accuse our selues of delicacy liuing but too effeminately especially when we come to beholde the wounds of the Church the forepast massacres with the executions burnings of so many faithfull people in the Kingdome of Sathan vnder the which the Church breatheth so hardly then I say if we be disposed as we should be we will be much more grieued with such a generall misery then with our owne particular for it is but of small importance to haue domesticke euils in our owne house in comparison of the miseries that the world doth suffer It is a small matter when God taketh one of his seruants from the world in comparison of the streetes when they runne with the blood of the faithfull massacred by blasphemous and bloody villaines You who are constant in publike afflictions where God is blasphemed wherefore should you be carelesse in particular that dwell where Gods name is called vpon wherefore should you be so sensible for your domesticall grieuances and so insensible of the wounds of the Church If any sorrow more for the losse of their owne then for the affliction of the Church I say his teares is cruell against the Church and it is a signe of his little zeale to the glory of God When Sathan holdeth the Church by the throate we should be glad to comfort it Yet in the affliction of our familie wee grow so passionate that we reiect all consolation although with drie eyes we can be content to see for the publike good millions of people thronging downe to Hell and if God take away from amongst vs a soule hee loueth or if he take away a wife or a sonne or a husband then we loose all constancy and our fashion is to murmure against him It is very necessary that these domesticke sorrowes be mastred by a greater power and that the zeale to the house of God may command vs and possesse vs as Dauid in the 66. Psalme saith The zeale of thy house hath eaten me Aboue all we faile in our Teares for when we haue seene a friend die that was deare vnto vs and seene him die the death of the righteous with a holy ioy and goe out of this world like
shewed our selues carelesse in not employing our selues to that which we are called vnto since that he himselfe hath ordained as a marke and cause of our iniquitie that we shall eat our bread in the sweat of our brow all the daies of our life which made S. Paul say that he that laboured not should not eat which is the reason why the Psalmist saith considering we are constrained to it speaking to him that feareth God and walketh in his waies Of thy labour thou shalt liue and thy businesse shall happily goe forward but the principall end of these promises is to the end that we be not lost when by Gods prouidence we shall want all possessions and also be depriued of receiuing fruit from any thing we can doe a trauell very vaine if God giue not his blessing without the which wherefore doe we watch so late and rise so early and after all this yet we know from mans helpe commeth nothing but only from God who raiseth and pulleth downe whom he list of him I speake who wanteth nothing to giue to those that are in need and so let vs bee brought to walke in his obedience and feare as wholly depending vpon him euen the most mighty and great aboue all creatures But let vs returne and a little further discouer our filthinesse doe we not see that neuerthelesse that God assureth vs that none can take a haire from our head without his will and that it is that which S. Paul saith If God be for vs who can be against vs and although hee say he will preserue his people as the apple of his eye inticing vs as it were to embrace his loue yet how much is our distrust notwithstanding and if it happen that we bee either threatned with banishment or to bee apprehended for the profession of God and his truth at the first wee are wholly terrified euen to disauow him and to be disposed to yeeld to any thing that the aduersarie will haue vs confesse the most part of these that follow the great and wide way euen of perdition and who as they say howle like wolues doe they not with a kinde of feare foresee it even before it commeth although Christ doth teach vs that we should not feare him which can kill the bodie and not hurt the soule but feare him that can kill the soule and put the bodie into Hell wee hauing spoken before that whosoeuer would saue his life shall lose it but hee that for the loue of God would lose it shall saue it If we be not sufficiently confuted to leade vs to condemnation let vs imagine some silly body that hath offended a greater than himselfe who desireth to be reuenged if the offender finde some fauour with the Prince that he will defend him from all danger whatsoeuer he can be subiect vnto the Prince declaring to all his subiects his loue to this man and that he will defend him euen as himselfe will we not say that this is a good warrant shall we not esteeme him out of all danger of feare and will we not easily beleeue the power of the Prince will preserue him But this great God who is the Prince of Princes who hath power aboue all power more soueraignly powerfull without all comparison aboue all Princes than any earthly Prince hath power ouer the poorest vassall in the world to whom nothing is impossible the only True the Vnmouable cannot hee keepe vs and wherefore so many innumerable benefits haue we receiued and daily doe receiue of him fulfilling his promises ought not these to bee sufficient to make vs put all our trust and confidence in him and no way to doubt the sure effect of his word O! peruerse distrust and disobedience more than vnthankfull to preferre the trust in men before the trust in God to haue more feare to please men than God euen to the turning backe from God to follow Baal as Balaam did who for vnjust hire put himselfe out of the right way Many will not confesse the debt but will say although their conscience speake to the contrarie without feare of malediction pronounced by the Eternall against those that will say and make men beleeue the euill to bee good and the good to bee euill that they walke according to God in all integrity without dissimulation who for hiding so much more their hypocrisie they will bee carefull to obserue greatest idolatries and superstitions and will bee glad to make knowne to euery one that they omit nothing of that which is necessary for such a one as they feigne to bee and to the end they may not bee doubted at all but to bee truly sincere they make their children take this poyson and nourish them in this venome which one day they will answer for before God wherein they openly make warre against the truth also wee may see how such impieties and iniquities plunge them into a reprobate sense Sap. 2.15 Man being punished by the same things wherein he sinned which alwayes happeneth to those that mocke God 4. Ezdr. 16 who knoweth the intentions of men what they thinke in their hearts in sinning and in desiring to hide their sinnes alas the condition of such people had better neuer to haue knowne the way of righteousnesse and truth than after they haue knowne it to turne behinde the holy Commandement sinfull people people rooted in iniquity corrupt children to leaue the Lord in such a sort prouoking the Holy one of Israel alas what will the recompence be of such idlenesse 1 Kings 8.39 Those that commit these impieties can deceiue men but not God Act. 1.24 who is the only searcher of all hearts from whom nothing is hid He will manifest them in their due time for there is nothing so secret but when he pleaseth it shall come to be reuealed Matth. 10.26 and seene euen on the house tops euen when it is least expected and shall say vnto them one day it may be much sooner than they expect if they repent not presently without abusing of his mercy Matth. 25.41 Goe yee accursed into euerlasting fire which is prepared for the Deuill and his angels and then will they crie out in vaine Lord but it will be answered them Isaiah 2. I neuer knew you yee workers of iniquity who haue loued the glory of men more than of God O! how horrible it is to fall into the hands of the liuing God hee which not only seeth our actions but also is Iudge of our intentions and indeed to whose eies all things are knowne and discouered Let vs not any longer defer our repentance let vs striue to doe well being to walke before the eternall who contemplateth all our deeds and searcheth the reines and examineth the thoughts hauing neither wisdome force prudence or secret place vnknowne to him knowing that he will neuer deale better with vs for hiding our iniquities from men which notwithstanding we ordinarily thinke hee seemeth to suffer or forget yet doth nothing
our hearts out of the earth to lift them vp to heauen Experience teacheth that our affections are but too much rooted and tyed here below whilest we are in health and at our case we would willingly neuer part from it wee would be content that our soueraigne good felicitie were here assigned so stupid and blinde wee are But God who hath destinated vs to a better life maketh vs behold and perceiue how vaine and deceitfull the present imaginary sweetnesses and prosperities are For when hee pleaseth to visite vs with any sickenesse then we begin to consider the many miseries and incommodities that lackey our liues along euen from the cradle to the sepulchre which maketh vs know and cry out with Esay 47. v. 6. That all flesh is like grasse and all the glory of it no better then a flower of the field And Dauid Psalme 90. That the flower of this short life is such that wee are alwayes in paine and Martyrdome And with Iob 14. That man that is borne of a woman is but of short life and full of care Which is the cause wherefore God maketh vs remember principally when we feele our selues sicke or otherwise afflicted to make vs contemne the world and aspire to heauen making this miserable life distastefull that we may by meditation taste of the Heauenly life to the end that where our Treasure is there may be also our heart and that our faith and hope being retyred from the world and from the things of the world wee may be lifted vp where they haue their true obiects that is to God and to eternall life For faith also is not of things visible but inuisible and Hope is not of present goods but of goods to come that is to say of Heauenly and Eternall goods purchased by Iesus Christ goods so great and incomprehensible which as Saint Paul saith 1 Cor. 1.9 Eye hath not seene nor eare hath vnderstood nor is not come vp into the heart of man which God hath prepared for those that loue him There is also a third fruit very excellent which God maketh vs receiue of sickenesses which he sendeth vs for by this meanes we come to the tryall and proofe for to purifie and amend our faith making it appeare to his glory and to the edification of our neighbour For as by this meanes our faith is excited and raised vp from the world to God from earth to heauen from this life to the most happy and permanent for euer So is it by such prooues examined and exercised and euen as it were refined and purified like gold that is tryed and purified in the fire as Saint Peter speaketh 1 Pet. 1.7 It is also brought in euidence and to the light with patience constancy and other Christian vertues which God hath put in vs without the which wee should not be knowne of any and so in regard of our neighbours should remaine without all vse or profit And certainely wee should neuer haue knowne what the patience of Iob had beene of Abraham Dauid and many other excellent seruants of God if God had not made them passe through the fire of proofes and temptations and at this day we should not haue had so many faire examples as we haue to comfort and incourage vs to their imitation It is the same of Christian faith and patience as of a Souldier and his valour who neuer seeth well but in the middle of the combat or of the clearenesse of Stars which are not beheld but in the night or the odour of incense which is not smelt till it be cast into the fire So God maketh knowne to our brethren the courage which he hath giuen vs when hee maketh it come to our hands with some rude and violent sickenesse hee manifesteth vnto them the clearenesse of our faith when hee couereth vs with some night of affliction he maketh them smell the odour of our patience when he casteth vs into any fire of aduersity and by this meanes our brethren are not onely instructed edified and comforted by this our good example but likwise led to praise and glorifie God who strengtheneth and sustaineth vs in the feeblenesse of our flesh which demonstrateth and accomplisheth his great vertue in our great infirmitie Now behold the principall and most notable spirituall fruits which God of his bounty propoundeth vnto vs what we may gather of our corporall sickenesses And therefore Sir now that God doth visite you with this maladie and putteth you into this bed of infirmitie it behoueth you to know and to acknowledge that this is his fatherly hand that handleth you after this manner as one of his children and by which he calleth you to reioyce in those excellent fruits and profits which haue beene declared for his glory and for your good and saluation You must likewise acknowledge that he would raise you out of your sinnes and faults and would haue you effectually feele a displeasure within your selfe that you may seeke for true pardon in Christs mercies renouncing withall your heart your former euill life with a sound resolution hereafter to serue him and to walke in his feare with more zeale and affection then you haue done heretofore wholly relying vpon his grace Is not this that you promise Patient It is Also consider it is his will by this meanes to make you feele the miseries of this life that you may contemne and tread down these worldly vanities vnder foote to the ende that with all your heart you may aspire to the heauenly and eternall life and thereby to answere the dignity of that condition to which you are called to be children of God and not children of men to haue your conuersation as Citizens of heauen and not of earth and to follow after and search as Saint Paul saith for Phil. 3.20 Col. 2.12 The things which are aboue and not those things which are below Is not this also by Gods grace your resolution to doe all the dayes of your life Patient It is Acknowledge in the end that the good will of God is by this sicknesse to examine proue you to the end that your faith and your patience may become more perfect and that they may be seene and manifested to your Brethren and neighbours round about you that thereby they may be comforted and edefied and giue glory to God to see you so patiently and constantly to carry the violences and sorrowes of this affliction and that you esteeme your selfe to rest with a peaceable and quiet minde to receiue whatsoeuer else it shall please God to send vnto you Is not this the resolution which you take Patient It is I beseech God to giue you grace happily to accomplish your holy promises to his glory and your owne saluation also you must with all your heart often beseech him and implore his grace otherwise you shall neuer be capable of your selfe But if you earnestly and ardently desire him with a true and a liuely faith in the
you need not doubt a certaine assurance to be iustified and saued seeing that God hath giuen you this grace to beleeue with your heart to Righteousnesse and to make confession with your mouth to saluation Rom. 1.1 For the sicke person to resolue whether it be for life or death according to Gods will Being thus resolued vpon this firme foundation of faith now you must take a holy resolution constantly to attend without all feare what the Lord will be pleased to send vnto you in this your sicknesse with a firme perswasion that all will goe well with you whether it bee you shall remaine here below or that it be his pleasure to make you more happy If his pleasure be to restore you to former health againe as he is powerfull to draw the dead out of the sepulcher and make them liue againe which will bee if hee please for to make you more affectionate to the honour and seruice of God then euer heretofore you haue beene But if it be his will to leade you by this sickenesse to the end of your course it will be to receiue you into the possession of that perfect felicity which the Sonne of God hath so dearely bought with the price of his blood And therefore goe your wayes vnto him with a holy chearefulnesse in the assurance of his mercies Reioyce your selfe in the happy exchange of your remouing from earth to Heauen from this short and miserable life to the blessed life for euer to endure from these triuiall and perishing goods to those that are heauenly and eternall which eye hath not seene nor eare hath heard which are not yet come vp into the heart of Man which God hath prepared for those that loue him Are you not then well resolued in all this to conforme your will to your Heauenly Father to the end that whether you liue you liue to the Lord or whether you dye you die to the Lord Rom. 14.8 being well assured that Christ shall be alwayes to you to liue or to dye Phil. 1.21 Patient Yes God giue you the grace For to assure and comfort the sicke in the infirmitie of Faith I am not ignorant that your faith how great soeuer it may be yet notwithstanding it is both little in you and feeble for whilest the infirmities of this life remaine the Holy Spirit is not giuen vs but in a certaine measure according to the which we know not but in part and our spirituall renuing is yet but in the beginning it is certaine that here below we cannot attaine to the perfection of faith and therefore I doubt not but that your faith is yet weake and infirme and that it cannot but be moued with diuers temptations and combated with diuers assaults of doubt and distrust But yet neuerthelesse it behoueth you to be of good courage for this combat which you feele in your selfe is the combat which as Saint Paul saith to the Galatians 5. v. 17. is in the soule of euery faithfull betweene the flesh and the Spirit and therefore this is a sure testimony which you haue by faith For as the flesh fighteth in you through vnbeliefe so doth the Spirit fight in you by faith and this faith neuer faileth being fortified by the Spirit of God which maketh a man victorious and whatsoeuer imperfection it hath God will make it sufficient to saluation for it is not said Who shall perfectly beleeue shall be saued but simply Who shall beleeue Moreouer as you perceiue in your selfe your faith feeble and imperfect also I doubt not but you perceiue in your selfe a Holy desire that it may be encreased in you and made stronger and that in your heart you make your prayers to God that it may be so Is it not true Patient Yes But seeing it is so and that this faith and desire may encrease in you and that this prayer which you make to God proceed from the fruit of the Spirit and not of the flesh and seeing these are the fruits which the Spirit of God bringeth forth in you is it not a sure testimony that you are conducted by the same Spirit and so consequently the child of God for all those that are conducted by the Spirit of God are the children of God which Saint Paul saith Rom. 8.14 Be of good cheere Sir and boldly say with the Apostle in the middest of your combats I am assured that nothing can seperate me from the loue of God which he hath shewed mee in Iesus Christ our Lord. For to assure the sicke against the affrights and temptations of Conscience There are foure things to be marked which in this spirituall combat may affright you shake your faith and trouble the peace of your conscience which is the feeling of your sinnes the apprehension of death the feare of the Diuell and the horror of Gods Iudgements before whom wee must make our appearance at the going out of this life But against the feare of all these things the bounty of God in the blessings of Christ and in the testimony of his Word furnisheth you with all sufficient remedies for to assure you and truely to confirme you in inuincible constancy Against feare proceeding from the feeling of sinne First of all for the respect of your sinnes it is very necessary to haue a liuely feeling thereof for to humble your selfe before God but seeing yon protest to haue a serious and true repentance and to search and apprehend by faith the satisfaction and expiation in the blood of Iesus Christ assure your selfe they can no way hinder the effect of your saluation If you bee a sinner So Iesus Christ is come into the world to saue sinners 1 Tim. 1.15 He is the Lamb of God that taketh away the sinnes of the world Iohn 1.29 It is his blood which cleanseth vs from all iniquitie 1 Iohn 1.7.9 And whosoeuer shall beleeue in him shall receiue remission of his sinnes through his Name Acts 10.43 And therefore he hath commanded that repentance and forgiuenesse of sinnes should bee preached in his Name Luke 24.47 Hee himselfe inuiteth vs to come to him for to enioy this blessing Come vnto me all yee that labour and are ouer-laden and I will refresh you Matth. 11.28 Goe your wayes then vnto him if you finde your selues grieued with the burthen of your sinnes in assurance to finde remedy for your soules And for that very thing euery day hee maketh himselfe an Aduocate to the Father for vs. If we haue sinned saith Saint Iohn 2.1.2 wee haue an Aduocate with the Father that is to say Iesus Christ the Iust who is the propitiation for our sinnes Against the feare of Death In regard of death wherefore doe you feare it seeing that your sinnes are no more imputed vnto you for sinne was the cause that death entred into the world as Saint Paul Rom. 5.12 and by consequence there where no sinne is there can be no death And indeed concerning death eternall which the Scripture