Coals from the Altar, Title page 3

Coals from the Altar · Title page 3

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.

p. 1THE 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 vsus any further: we louelove the things here below but too well; let vsus eſtrange our ſelues from them, and addreſſe our ſelues to heauen, without fruſtrating it of that that belongeth vntounto it: the example of Creatures without reaſon (euen without p. 2ſenſe) leadeth vsus vntounto 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 eueryevery 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 of our vnion with Ieſus Chriſt, in whoſe death wee hauehave beene baptiſed to participate at the Reſurrection, and to be at Gods appointed time coheirs of the heauenly inheritance; ſhould not this make vsus lift vp our ſelues on high, and entirely vnlooſe our affections from the earth? But alas! we muſt confeſſe, that this knowledge is almoſt wholly vnknowne to vsus; for our conuerſation is little otherwiſe than theirs that neuer knew God, p. 3walking without all feare of the Lord, and often doing thoſe things which ought not euen to be ſo much as thought of or named amongſt vsus: for wee liue after the common example, euen of the moſt vngodly, wickedly profeſſing that man is not borne but for his fleſh, and to glut himſelfe with his irregular deſires and paſſions: O maruellous brutalitie!

Rom. 6.3. Coloſſ. 3.1. Where ſhall this knowledge bee? Where is the vnderſtanding and waiting for heauenly ioy? for this Vnion doth no kinde of way exerciſe the functions: ſhould wee not walke in feare and trembling all the daies of our life, to mortifie the old Man and our corrupt Nature? Otherwiſe where will the fruit of our Baptiſme appeare? And where the efficacie of the paſſions and ſufferings of Ieſus Chriſt? And if wee p. 4be depriued of theſe things, remaine wee not in death, euen in eternall death?

Rom. 2.4. Wherefore let vsus begin to be aſtoniſhed, let vsus now be afraid, ſeeing the anger of God doth threaten vsus if wee ſtill deſiſt: his patience inuiteth vsus to repentance; doe not vnderualue the riches of his merciemercy; euen to this preſent day he hath ſupported vsus, ſhall wee not ſay the mercy of God is great, he will hauehave pity of the multitude of our ſinnes, although we hauehave added ſinne to ſinne: let vsus not ſtill deferre our conuerſion till to morrow, for Mercy and Anger both come from the Lord, and his day will come when we thinke not of it, no man knoweth the houre: let vsus remember that, that is vnderſtood of the euill ſeruant in the Parable,Matth. 24.48.Matt 24:48 who ſaying in his heart, My Maſter will be long in comming, p. 5and therefore I will leade a wicked life; but when the vnlooked for day doth come, that hee ſhall be ſurpriſed by his Maſter, he ſhall be caſt away where is weeping and gnaſhing of teeth. Let vsus feare, let vsus feare to be ſo ſurprized; let vsus watch to doe good, and ſleepe no longer in our ſinnes.

O little better than Atheiſts, infamous monſters, who ſay, let vsus ſinne that God may pardon vsus, for what elſe ſerueth his mercy? Is he not come to ſaue ſinners? Alas how you deceiue your ſelues? And alſo thoſe who glut their beaſtly appetites, and feede their odious and deteſtable deſires, who (profaning likewiſe the mercy of God) promiſe reſt to themſelues after they hauehave ſpent all their life in ſuch wicked wayes, with ſaying a Peccaui at their death, wherein they heape vp as much euill in hoping p. 6for happineſſe after ſuch a ſort, as the moſt wicked can poſſibly doe; wherein they make it to be in mans power to hauehave repentance, and to aske and obtaine pardon at eueryevery moment when he pleaſeth, and no ſpeciall gift and ſingular Grace of God. As Ieremie manifeſteth vntounto vsus,Ierem. 31.18.Jer 31:18 when hee ſaith, Conuert me and I ſhall be conuerted, for thou art my Lord my God: truly after I hauehave beene conuerted, I repented. To the end that it ſhall appeare how grace commeth from God alone, euen out of his owne free will, the holy Ghoſt ſaith, Act. 11.18. God hath giuen repentance to the Gentiles, that they might liue: which is alſo clearely ſhewed by Saint Paul, charging Timothie, 2.25. to teach thoſe of contrarie vnderſtanding, To ſee if in any time God will giuegive them repentance for to know the truth, and that they may awake and come out of the p. 7ſnare of the Deuill, Iſaiah 1.15. as in this wee now vnderſtand, That man ſometimes crieth to the Lord for nothing, and afterwards getteth no anſwer.

Pſal. 18.41. Conſider then to whom, when, and how is mercy done? And in this behalfe let vsus all acknowledge that we hauehave not to morrow to repent in: let vsus no longer grow old in our iniquitie, for feare, as the Wiſe-man ſaith, Wiſd. 12.10. That wickedneſſe hauing taken root in vsus, our heart will neuer change: Euen as the tree that hath beene planted of old, cannot eaſily be vnrooted: hauing alwaies remembrance of this threatning, Apoc. 3.3. If thou doſt not watch I will come againſt thee, like a theefe, and thou ſhalt not know what houre. But why ſhould we not be wiſe by ſo many examples, which daily we ſee, that the ſtrongeſt man, euen p. 8he that in all his affaires builds fartheſt from the Tombe, and that thinketh nothing leſſe than of the tribute which hee oweth vntounto death; and then at the ſame inſtant hee miſcaries? And therefore no man knoweth the houre, nor how hee ſhall bee taken from this vile earth. EueryEvery moment, night and day, ſhew vsus there are a thouſand and a thouſand waies in the hand of God, to cut, when he pleaſeth, the Threed of life, euen of the moſt Robuſt: Which was well expreſſed by a graue Author, ſaying: In what Act, or Place, or Time ſoeuer a man is, he is couered with death. Pauſe a little, O thou Temporiſer, that ſtill deferreſt thy amendment to another time, let not this preſent time paſſe without thinking of it, and this ſhall be thy entrance in making profit of the aduertiſement which Ieſus Chriſt p. 9giueth, Mat. 24.42. That we ought to keepe our ſelues alwaies ready to watch for feare to be ſurpriſed, not knowing the houre of our departing. Let vsus not make our ſelues deafe: if we lend our hearing ſometimes to an Inſtrument which recreateth vsus, ſhall wee ſtop it when wee ſhould vnderſtand wholeſome counſell? No, no, this is ſpoken for our good, Prou. 1. I hauehave called, and you hauehave refuſed: I hauehave ſtretched out my hand, and you hauehave not vnderſtood, you hauehave contemned all my counſell, and would not be corrected: therefore I wil laugh at your perdition, and will mock at your feare when it ſhall come vponupon you: when torment and anguiſh ſhal come vponupon you you will call vponupon me, but I will not anſwer, becauſe you hauehave hated knowledge, and hauehave not choſen the feare of God: you would not hearken to my counſell, but deſpiſed my correction: wherefore you eat p. 10the fruit of your owne waies, and ſhal be glutted therewith: for the fooles ſhall be ſlaine with eaſe; and fooles ſhall be ruined by their proſperity. O peruerſe people, remember how I dealt with Sodome and Gomorrah, Eſdras 2.8. euen ſo I will doe with them that will not heare me, ſaith the Eternall. Let vsus be better aduiſed, Pſal. 95.7, 8. Prou. 19.20. Let vsus heare the voice of God, let vsus not harden our hearts: but heare counſell and receiue inſtruction, that we may be more wiſe. And making profit by theſe admonitions, let vsus not put off from one day to another (euen eueryevery one) to ſay, I hauehave ſinned; and let vsus 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 p. 11of the fiue fooliſh Virgins fall vponupon vsus, who being not furniſhed with oile, which their leiſure would hauehave furniſhed them withall, entred not in with the bridegroome: but let vsus 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 vsus truly ſhew to hauehave 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 p. 12which 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 vnderunder 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? p. 13No 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 vsus 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 onelyonly) 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) p. 14to put your ſelues ſafelier vponupon 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 hauehave knowne God, yet hauehave you not glorified him as God; let vsus 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 hauehave no quiet in ſoule nor conſcience, vntill hee p. 15come 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 p. 16and 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 hauehave 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? p. 17Can 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 hauehave not all other Martyrs ſpoken your language, and made a faire ſhew to hauehave 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 p. 18hauehave ſaluation; for God deſireth the outward with the inward, and would hauehave 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 vsus ſtriue to doe this, for otherwiſe we ſhall finde as in the Apocal. 2.16. Repent, or elſe I will come vntounto thee quickly, and will fight againſt them with the ſword of my mouth: But let vsus 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 vsus, Let vsus glorifie our God not only in our ſpirit, but alſo in our bodies which are Gods; and let vsus giuegive one another a good ſigne of our adoption, that we hauehave in Ieſus Chriſt; which all men may witneſſe p. 19that by him we are inheritors of the kingdome of heauen; let vsus reioyce in this glory, which no glory can compare with, and ſo pretious a bleſſing that no man can value with any price.

Let our pietie ſhine cleerely for the inſtruction of our families, and not ſhew our ſelues careleſſe, but carefull to make them know the riches of ſaluation, with the means how it muſt be attained: otherwiſe we are no better than the executioners of their ſoules, worſe than bruit beaſts, who but for a while care for their young ones; or like thoſe that ſacrificed their children to Baal; I ſay if we conſent that they be nouriſhed with the milke and venome of ſpirituall whoredome, we doe as much as we can to make them one day participate of the malediction of the eternall, euen as if we had vowed to be inſtruments, p. 20to deliuer them vp into the hands of Satan: which we do teſtifie, if againſt our knowledge and conſcience we nouriſh them not vp in the waies of the Lord. Let vsus apply our whole ſtudie to that, after a ſort doing as God hath committed to our charge, for their holy conuerſation, to publiſh to eueryevery one the truth of our profeſſion, as a thing that we make moſt eſteeme of.

I pray you where is he that is borne of a noble familie, who is not iealous to be acknowledged for one of that race? What Lord will not ſet out his Titles? and will not weare his Armes? euen in the beſt places for to be moſt beheld? although it be but of ſmall continuance, and little better than pure vanitie! yet can it hold no compariſon with this Title, ſo high aboue all, ſo full of glory, the top of all p. 21Honour, this Title, I ſay, of the childe and ſeruant of God, coheire with Chriſt; dignities (O the moſt Noble and magnificent!) which make Monarks happie, not for a while but eternally, in regard whereof all other things, be they neuer ſo pretious, which are vnderunder Heauen, are much leſſe than nothing, euen moſt vnhappy, if this other be not adioyned vntounto it: and moreouer if the noble man of the family, in his Armes will not ſuffer to take away or adde any thing, leſt the world ſhould detract from his dignitie; how much more ſhould we be carefull to commit any thing that is not conuenient, who are truly the children and ſeruants of God? and in contempt of the world enforce our ſelues to walke in integritie, and ſtriue to be ſo eſteemed? which if we doe not, how can we be eſteemed p. 22to be in the grace and fauour of Heauen? let vsus not then be aſhamed of the truth of Chriſts Goſpell, which is the vertue of God to ſaluation vntounto all beleeuers; for alas! if it be ſo that we are become ſo bruit and beſtiall, that to poſſeſſe the world, or for feare of it, we will diſſemble the knowledge that is in vsus; the Sonne of God himſelfe ſaith vntounto vsus, Luke 9.26. euen as we hauehave denied him before men, he will alſo denie vsus before his Father, and there will be aſhamed of vsus, and very iuſtly: Let vsus then hold the confeſſion of our hope without varying for any thing, according as S. Paul teacheth vsus, That that which is preſent and to come, height, depth, pouertie, nakedneſſe, perſecution, affliction, nor death, nor life, ſhall not ſeparate vsus from the louelove of Chriſt: alwaies prepared in eueryevery p. 23place, and before all to render a reaſon to eueryevery one of the hope that is in vsus; and as truly faithfull let vsus take our neighbours by the hand and ſay, let vsus goe vp to the Mountaine of Sion, into the houſe of the God of Iacob, and there will he teach vsus his waies: and let vsus one ſtirre vp another to Charitie and good Workes, without ſwaruing from the companie of the faithfull: for S. Paul ſaith, If we willingly ſin after we hauehave receiued the knowledge of the truth, there is no more ſacrifice for ſinne, but a terrible looking for iudgement, and a furie of fire, which ſhall deuoure the aduerſaries: Repreſenting vntounto vsus, that if any hauehave miſpriſed the Law of Moſes, he was without all merciemercy put to death: from thence then conclude, how much greater torment doe they deſerue who hauehave the bloud of IESVS CHRIST p. 24in no reuerence or holineſſe, by which they hauehave beene ſanctified, doing this iniurie euen to the ſpirit of grace? afterwards that this commeth to be knowne, the cuſtom is to depriue ſuch odious people of great mens fauours, which maketh all faire deſignes proue abortiue; this is no true nor faire proceeding, but rather an incouragement ſtill to continue in their wicked waies. Here muſt the place be of the wraſtling, behold the Combat, but before we enter the liſts let vsus know our enemies, they are the World and the Fleſh: ſhall we aske of our enemies conuenient things to deſtroy them? No, that would be worſe than to caſt flaxe into the fire to quench it.

For to defend our ſelues from the firſt aſſault, let vsus ranke our ſelues like Daniel, Sidrack, Miſack, and Abednego; let vsus march their p. 25pace, and we ſhall ſerue our ſelues with the like Armes of Martyrs which they did: hauing our reines girt with the girdle of Truth, cloathed with the breſt-plate of Righteouſneſſe, and our feete with the preparation of the Goſpell of peace, in eueryevery thing taking the buckler of Faith, the helmet of Saluation, and the ſword of the Spirit, which is the Word of God; renouncing our ſelues to follow IESVS CHRIST, as eueryevery true Chriſtian ought: ſo ſhall we paſſe a greater conflict than this we hauehave at this preſent, if we meete it, and ſhall remaine conquerers as they hauehave done, which hauehave not only knowne, but alſo followed the will of the Eternall, and not the ſenſualitie of the Fleſh, of the World (a gift of God which he giueth to all that aske it of him with confidence) knowing that the Almightie curſeth p. 26the man that putteth his truſt in Man, and in the fleſh of the arme, for the greateſt is but vanitie and lies, and whoſoeuer ſhould weigh al the great ones of the earth againſt nothing, yet ſhould they all be found more light than nothing. But they hauehave not waited for ſaluation from any other ſoueraigne, but repoſed wholly in him; Doe we not ſee that there neuer was any Monarch in the world that diſpleaſed God, but preſently was reduced to nothing? doe we want any proofes that God euer failed in his promiſes? neither hath it beene euer knowne but the wrath of God followed him that truſted in his owne arme and power; were it neuer ſo powerfull? let vsus at laſt renounce it, for he that hath nothing but earthly force, hath none at all. Let vsus therefore follow the counſell of Dauid, and put our truſt p. 27alwaies in God, for he is good, and will giuegive vsus all that is conuenient; mightie in power and truth, and vnmoueable in all his promiſes for to bring eueryevery thing to paſſe; therfore let vsus all ſay with him, God is my force, and my hope, neither is there any other helpe but from him, Pſalme 28. Thou that feareſt thy Honours, and feareſt that the goods of the earth will leaue thee, which when they hauehave done ſo, thou art ſo hartleſſe and without hope, that thou confirmeſt all this to be true; that it is impoſſible to ſerue God and Riches, which is pronounced by the very Truth it ſelfe. But it behooueth thee to ſet the looking glaſſe before thy face, to ſee how much thou art diſfigured, and if thine eyes be not offuſcated, behold thy deformitie. O foole, that ſo much eſteemeſt the glory and treaſure of the earth, p. 28as if in that conſiſted thy felicitie. Horrible idolate … if thy ſoule had beene asked for this night, what would hauehave become of all? and ſuppoſe thy life ſhall continue euen to the vtmoſt of old age, it proueth but a moment: what profit hauehave they carried away that thou haſt knowne, of all thoſe that are now in their graues? doeſt thou thinke if they died rich, that they were more happy? alas there is much danger to thinke the contrary: Luke 18.24. It is a hard thing for a rich man to enter into the Kingdome of heauen: What hope canſt thou draw from S. Iames 5.1. You rich men, weepe, crying for your ſinnes, and your miſeries: your riches are rotten, your cloathes are full of mothes, your gold and ſiluer is ruſtie, and their ruſtineſſe ſhall witneſſe againſt you, and ſhall eate your fleſh like fire. Now wherefore p. 29wouldeſt thou deſire abundance? 1. Tim. 6.9. for Thoſe that would be rich fall into temptation, into the ſnares of the deuill, and into many fooliſh and filthie deſires, which plunge men into deſtruction and perdition: Which the Wiſe man vnderſtood well, when he prayed vntounto God, not to giuegive him riches, but only his daily bread.

Iames 1.2. What is all this but Vanitie vponupon Vanitie, which hauehave no ſooner taken their being, but preſently ſlide away, as if they had neuer beene at all? no more remembrance left to be ſeene, than of the bird that hath flowen in the ayre, which no man can finde out the tract: He that with ſuch greedineſſe heaped it vp, at his death left it behinde him, and to whom? alas, he knoweth not, as the Prophet ſaith, Pſalme 15.39.

But if it ſhould be of ſome continuance; p. 30wouldeſt thou baſtardize and ſhorten thy felicitie, to fix thy ſoueraigne good there? tell me how many yeares haſt thou liued, and in what part of thy life didſt thou firſt delight in theſe riches? hath thy life ſince that time beene ſo bleſſed? if thou thinke ſo for a little; at what a value wouldeſt thou hauehave prized all the World? But liſten, and conſult with Ieſus Chriſt a while. We muſt know, that whoſoeuer ſearcheth and loueth theſe things, cannot pleaſe God: for they hauehave his heart, and not the Lord, and therefore let vsus beware whileſt it is light, and learne to miſpriſe and contemne them; following the counſell of IESVS CHRIST, Let vsus lay vp treaſure in Heauen, where neither ruſt nor the mothes can corrupt, and let vsus thinke of things aboue, and not of thoſe that are below: for whoſe p. 31euer is not ready to renounce all things that are of this world, and that he poſſeſſeth in the earth, euen as he himſelfe ſaith, He cannot be his. But if once that come to be found in vsus, we wil then ſtriue rather to glorifie God, than to poſſeſſe all the riches of the world that are ſo wicked: preferring the riches of Chriſt aboue all the treaſures of Egypt, after the example of Moſes: and let vsus no longer depriue our ſelues from the hearing of the word of God, and of the meanes of ſeruing him according to his knowne will, for to heape vp happineſſe more commodiouſly than heretofore we hauehave beene accuſtomed: deſiring with Dauid to be rather a doore keeper in the houſe of God, than to enioy all the pleaſures and delights of the fleſh that may be: for happy are they that dwell in Gods houſe, and thoſe that are far p. 32from it moſt vnhappy; Amos 8.2. There is no greater miſery than to hauehave a famine of Gods word.

There are, I feare, too many that to pleaſe themſelues and their owne humors turne away from God, as if it were a diſgrace to follow him, preferring the Temporall life before the Spirituall, hauing more care of the body than the ſoule, like thoſe that louelove their apparell better than themſelues; neuertheleſſe, ſuch are ſometimes put to their proofe, becauſe of the defects that are in Men, of their infirmitie and baſeneſſe, hauing not yet taſted the promiſes of God: yet there cannot any thing be more deteſtable, and more to be condemned: No; and we may ſay what we will, to colour ſuch an offence; but it is (to ſpeake properly) no other than to put man in Gods place; for we make p. 33lying man true, and God which is Truth it ſelfe, falſe: we make man who is altogether feeble, mightie; and God who is Power it ſelfe, vnpowerfull, in putting our truſt in man (as it is in this behalfe) and vponupon his promiſes: and of the contrarie, we doe nothing but diſtruſt that which is promiſed vntounto vsus by God, and hold our ſelues ſtrong enough to the buſineſſe: although this is his voice, Math. 6.25. Take no care for your life what you ſhall eat or drinke, nor for what you ſhall put on. If God, ſaith Ieſus Chriſt, feed the fowles of the aire, and clotheth the graſſe of the field, will he not doe more for you, O ye of little faith: Aske then, ſaith he, and ſeeke firſt the kingdome of God and the righteouſneſſe thereof, and all theſe things ſhall be giuen vntounto you: and be not carefull for to morrow. This is the Word of God, theſe are his promiſes, yet p. 34notwithſtanding, for all this, in ſted of turning to him, who hath promiſed neuer to leaue vsus, nor to abandon vsus (from whence S. Paul argueth, that we muſt be content with things preſent) we turne to men, and hope in them for all our neceſſities: and if any rich man hauehave made a profeſſion of amitie, & promiſed vsus that his purſe ſhall be open in our needes, preſently we make account as of a moſt ſure poſſeſſion, and we doe cheriſh it in ſuch ſort that we will not by any meanes diſpleaſe ſuch a friend: euen to the great diſhonour of God, whom we leaue euen as he from whom we can receiue nothing, or hope for any benefit: who is he (except it be with a maruellous and deteſtable ingratitude) dare accuſe God, and ſay he is not powerfull, or that he will not accompliſh that which he hath promiſed, p. 35and ſo to make him a lyar? a thing infinitely (as the offence is infinite) horrible to thinke vponupon: attributing that to man which belongeth only to God, He to whom eueryevery thing belongeth, who bringeth the rich to pouertie, and raiſeth the poore into glory, making him to abound in all happineſſe.

Here may ſome take occaſion to ſay, we will henceforth labour no more, and caſt away all care, and put our truſt only in God and his promiſes: but we muſt know that that would be but only to tempt him; who hath not made vsus to ſhew our ſelues careleſſe in our vocation: we hauehave ſhewed our ſelues careleſſe in not employing our ſelues to that which we are called vntounto, 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 p. 36all 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 giuegive 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 giuegive to thoſe that are in need: p. 37and ſo let vsus bee brought to walke in his obedience and feare, as wholly depending vponupon him, euen the moſt mighty and great aboue all creatures.

But let vsus returne, and a little further diſcouer our filthineſſe: doe we not ſee that neuertheleſſe that God aſſureth vsus, 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 vsus, who can be againſt vsus? and although hee ſay, he will preſerue his people as the apple of his eye (inticing vsus, as it were, to embrace his louelove) 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 p. 38thing that the aduerſarie will hauehave vsus 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 vsus, 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 louelove of God would loſe it, ſhall ſaue it.

If we be not ſufficiently confuted to leade vsus to condemnation: let vsus 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 p. 39him from all danger whatſoeuer he can be ſubiect vntounto, the Prince declaring to all his ſubiects his louelove 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 vsus? and wherefore? ſo many innumerable benefits hauehave we receiued, and daily doe receiue of him, fulfilling his promiſes, ought not theſe to bee ſufficient to make p. 40vsus 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 hauehave 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 p. 41obſerue greateſt idolatries and ſuperſtitions, and will bee glad to make knowne to eueryevery 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 p. 42people had better neuer to hauehave knowne the way of righteouſneſſe and truth, than after they hauehave 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 vntounto them one day, (it may be much ſooner than they expect) if they repent not preſently, without abuſing of p. 43his 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 hauehave 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 vsus not any longer defer our repentance; let vsus 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 p. 44better with vsus, for hiding our iniquities from men, which notwithſtanding we ordinarily thinke hee ſeemeth to ſuffer or forget, yet doth nothing leſſe, for without repentance hee will be confeſſed to our wofull condemnation, that he forgetteth nothing; and therefore in all feare, let vsus apply our members to righteouſneſſe, and with S. Paul, Rom. 12.1 1 Pet. 1.18, 19. Pſal. 13.4. Let vsus offer our bodies as a liuing ſacrifice, holy, pleaſing to God, which is our reaſonable ſeruice: Let vsus ſleepe no longer in our vaine conuerſation, from whence we are redeemed, neither with gold nor ſiluer, but with the precious bloud of the Sonne of God. And now let vsus awake, let vsus awake, I ſay, to ſanctification and newneſſe of life, leſt that it ſhould proue the fearefull ſlumber of eternall death. Let not the world nor the things of the p. 45world any longer hinder our affections, to conſtraine our continuance in this horrible hypocriſie; being content with the condition which it hath pleaſed the Lord to call vsus vntounto, Rom. 3. ſeeing that all things turne to good to thoſe that feare God: So that pouerty when it findeth vsus, may not affright vsus, nor perſecution aſtoniſh vsus, when wee muſt beare it for the name of the Eternall; but let vsus ſuffer with Chriſt cheerefully, to the end to reigne with him eternally: And let not the workes of the worldly, which are ſeruile, euer trouble vsus, nor any thing, no not the very loſſe of life, may make vsus decline from the way of the Lord; for S. Paul ſaith, Rom. 8.18. The ſufferings of the time preſent, are not worthy to be compared to thoſe bleſsings which are to come, which are reſerued for vsus in Chriſt, which S. Paul, Philip. 1.21. p. 46ſaith, It is not only gaine for vsus to liue, but to die; and hereafter let vsus not run to any vnlawfull meanes, but only to God, Eccleſ. 11.14. who giueth bleſsings and curſes, life and death, pouerty and riches, and who, I ſay, hath ſo loued vsus, that he hath giuen his only Sonne to die for vsus, Rom. 8.3. will he ſuffer vsus to want thoſe things that are infinitely leſſe? No, he will let vsus want nothing that is fitting for our good: his eye watcheth ouer them alwayes that feare him and truſt in him; for he is our ſtrength, our hope, and our ſure fortreſſe: and let vsus chaſe away all vanitie, and caſt away the fooliſh & curſed confidence which wee ordinarily hauehave in the arme of man, and in riches, and from henceforth let vsus not looke for any other thing in all the reſt of our pilgrimage, but to glorifie God, and to edifie our p. 47neighbours, putting our whole truſt in him; as Dauid did, Pſalme 40.4. Bleſſed is the man that maketh the Lord his truſt, and reſpecteth not the proud, nor ſuch as turne aſide to lies.

Let vsus renounce our owne wiſdome which is but follie, for ſo the Spirit of God calleth it, Iſaiah 5.2. Woe vntounto them that are wiſe in their owne eies, and prudent in their owne ſight: and let vsus no longer thinke our felicitie dependeth in the deſires of the fleſh (which is the all in all of bruit beaſts, who die together both in ſoule and body) but that there is a ſoueraigne and eternall good for thoſe that walke in the feare of the Lord: let vsus eſteeme this aboue all other things, knowing that the world and the deſires of it vaniſh away, and that all the glory of man is like the flower of the graſſe which is fallen, p. 48but the word of God remaineth for euer, and therefore let vsus ſay with Dauid, Pſal. 62. That our ſoule only repoſeth in God, for from him only is our ſaluation, eueryevery day remembring this prayer, Pſalme 90. O Lord teach vsus to number our daies, that we may apply our hearts vntounto wiſdome; waiting for the full enioying of all the benefits which are purchaſed for vsus, by the Death and Reſurrection of Ieſus Chriſt, to the participation of this eternall beatitude, and of the vnion which we hauehave by him in God: to whom only wiſe, only powerfull, infinite, and our only Creator, be all honor and glory world without end, through Ieſus Chriſt his only Sonne and our only Sauiour, who in the vnitie of the Holy Ghoſt, liueth and reigneth with him eternally. Amen.