The happiness of the church, or, A description of those spiritual prerogatives wherewith Christ…

6. Liber Vitae, the book of Life it self, wherein only are written the names of the Elect, whom GOD hath ordained to salvation for ever. This is to be written in h• uen. ⁿInto that holy City shall enter nothing that defileth: but only they which are written in the Lambs book of Life. Paul speaks of his fellow labourers, ^owhose names are in the book of Life. When the Disciples returned said; Lord, even the devils are subject to us through thy Name: true saith Christ, I saw Satan as lightning fall from Heaven. ^pNotwithstanding, in this rejoice not, that the spirits are subject unto you: but rather rejoice because your names are written in Heaven. This is a borrowed speech; Sicut nos ea literis consignamus, As we commit that to writing, the memory whereof we would have kept. So doth God, not that he needs any book of remembrance, but because all things are present with him, as if they were written in a book. They among men which are chosen to any special place or service, are written in a book: so the Roman Senators were called Patres conscripti: and it is called the Muster-book, wherein stand the names ⟨p. 85⟩of the Soldiers pressed to the wars. To conclude, this writing in heaven, is the book of Election, wherein all that shall be saved, are registered.

6. Liber Vitae, the booke of Life it selfe, wherein onely are written the names of the Elect, whom GOD hath ordained to saluation for euer. This is to be written in h• uen. ⁿInto that holy City shall enter nothing that defileth: but only they which are written in the Lambes booke of Life. Paul speakes of his fellow labourers, ^ovvhose names are in the booke of Life. When the Disciples returned said; Lord, euen the diuells are subiect to vs through thy Name: true saith Christ, I saw Satan as lightning fall from Heauen. ^pNotwithstanding, in this reioyce not, that the spirits are subiect vnto you: but rather reioyce because your names are written in Heauen. This is a borrowed speech; Sicut nos ea literis consignamus, As we cōmit that to writing, the memory whereof we would haue kept. So doth God, not that he needes any booke of remembrance, but because all things are present with him, as if they were written in a booke. They among men which are chosen to any speciall place or seruice, are written in a booke: so the Romane Senators were called Patres conscripti: and it is called the Muster-booke, wherein stand the names ⟨p. 85⟩of the Souldiers pressed to the warres. To conclude, this writing in heauen, is the booke of Election, wherein all that shall be saued, are registred.

1. nReu. •1. 27.
2. oPhil. 4. 3.
3. pLuke. 10. 20.

Here unavoidably we come to the main question, that may seem to infringe this happy privilege of the Church. Whether to be written in Heaven be an infallible assurance of salvation: or whether any there registered may come to be blotted out. The truth is, that none written in heaven can ever be lost; yet they object against it, Psal. 69. 28. Let them be blotted out of the book of the living, and let them not be written among the righteous. Hence they infer, that some names once there recorded, are afterwards put out. But this opinion casteth a double aspersion upon God himself. Either it makes him ignorant of future things, as if he foresaw not the end of elect and reprobate, and so were deceived in decreeing some to be saved, that shall not be saved. Or that his decree is mutable, in excluding those upon their sins, whom he hath formerly chosen. From both these weaknesses S. Paul vindicates him. 2. Tim. 2. 19. The foundation of GOD standeth sure, having the seal, The Lord knoweth them that are his. First, the Lord knows them that are his; this were not true if Gods Prescience could be deluded. Then his foundation stands sure: but that were no sure foundation, if those he hath decreed to be his, should afterward fall out not to be his. The very Conclusion of truth is this; Impossibilis est deletio: they which are written in heaven, can never come into hell. To clear this from the opposed doubt, among many I will cull out three proper distinctions.

Here vnauoydably wee come to the maine question, that may seeme to infringe this happy priuiledge of the Church. Whether to be written in Heauen be an infallible assurance of saluation: or whether any there registred may come to be blotted out. The truth is, that none written in heauen can euer be lost; yet they obiect against it, Psal. 69. 28. Let them be blotted out of the booke of the liuing, and let them not be written among the righteous. Hence they inferre, that some names once there recorded, are afterwards put out. But this opinion casteth a double aspersion vpon God himselfe. Either it makes him ignorant of future things, as if he foresaw not the end of elect and reprobate, and so were deceiued in decreeing some to be saued, that shal not be saued. Or that his decree is mutable, in excluding those vpon their sinnes, vvhom he hath formerly chosen. From both these weakenesses S. Paul vindicates him.

1. One may be said to be written in heaven simpliciter, and secundum quid. Hee that is simply written there, In quantum praedestinatus ad vitam, because elected to life, can never be blotted out. He that is but written after a sort, may; for he is written Non secundum Dei praescientiam, sed secundum praesentem justitiam: not according to ⟨p. 86⟩Gods former decree, but according to their present righteousness. So they are said to be blotted out, not in respect of Gods knowledge: for he knows they were never written there; but according to their present condition, apostating from grace to sin. Lyran.

1. One may be said to be written in heauen simpliciter, and secundum quid. Hee that is simply written there, In quantum praedestinatus ad vitam, because elected to life, can neuer be blotted out. Hee that is but written after a sort, may; for hee is written Non secundum Dei praescientiam, sed secundum praesentem iustitiam: not according to ⟨p. 86⟩Gods former decree, but according to their present righteousnesse. So they are said to be blotted out, not in respect of Gods knowledge: for hee knowes they were neuer written there; but according to their present condition, apostating from grace to sinne. Lyran.

3. Augustine says, we must not so take it, that God first writes, and then dasheth out. For if a Pilate could say, Quod scripsi, scripsi; what I have written, I have written; and it shall stand. Shall God say, Quod scripsi expungam, what I have written I will wipe out, and it stall not stand? They are written then Secundum spem ipsorum, qui ibi se scriptos putabant; according to their own hope that presumed their names there. And are blotted out, Quando ipsis constet illos non ibi fuisse; when it is manifest to themselves that their names never had any such honour of inscription. This even that Psalm strengthens, whence they fetch their opposition. ^qLet them be blotted out of the book of the living: and let them not be written among the righteous. So that to be blotted out of that book, is indeed never to be written there. To be wiped out in the ⟨p. 87⟩end, is but a declaration that such were not written in the beginning.

3. Augustine sayes, wee must not so take it, that God first writes, and then dasheth out. For if a Pilate could say, Quod scripsi, scripsi; what I haue written, I haue written; and it shall stand. Shall God say, Quod scripsi expungam, what I haue written I will wipe out, and it stall not stand? They are written then Secundum spem ipsorum, qui ibi se scriptos putabant; according to their owne hope that presumed their names there. And are blotted out, Quando ipsis constet illos non ibi fuisse; when it is manifest to themselues that their names neuer had any such honour of inscription. This euen that Psalme strengthens, whence they fetch their opposition. ^qLet them bee blotted out of the booke of the liuing: and let them not be written among the right•ous. So that to bee blotted out of that booke, is indeed neuer to bewritten there. To bee wiped out in the ⟨p. 87⟩end, is but a declaration that such were not written in the beginning.

1. q

But how then shall we justify Moses his desire? ^rIf thou wilt forgive their sin, fair and good: but if not, blot me, I pray thee, out of thy book, which thou hast written. Did Moses wish an impossibility? Some opinionate, that this was not the book of life that Moses meant: but they err. 1. Some by this understand the book of the Law: as if this were his meaning. If thou destroy the people to whom thou hast given the Law, let not my name be mentioned as the Law giver. But it is answered. 1. that the book of the Law was not yet written; and he could not desire blotting forth of a book that was not. 2. This was in Moses his power when he wrote the Law, to leave out his own name; he needed not to trouble God about it. 3. He opposeth the greatest loss he could sustain, against the greatest benefit the people could obtain: but this was no great loss to be blotted out of that book. 4. Moses speaks of a book that God had written: but the book of the Law, saving only the Decalogue, Moses wrote himself. 2. Jerome understands this desire of Moses for death in this life; Perire in praesentem, non in perpetuum. But if he conceives no more then a temporal death, Gods answer confutes it; Whosoever hath sinned against me, him will I blot out. ver. 33. Only sinners are raced out of this book; but from the book of terrene life, both sinners and just come to be blotted: for good and bad are subject to temporal death. 3. Caietan understands it De libro Principatus in hac vita, to be the book of Sovereignty: because it is decreed by God as in a book, quòd isti vel illi principentur: that this or that man should have the dominion. But God answers, only sinners are raced out of the book: but in the book of government are bad Kings, so well as good. And for that book, Ezek. 13. 9. as if he wished no more, but not to be counted of Israel; or have his name among the Patriarchs and Prophets. If ⟨p. 88⟩Israel had perished, the book of his Covenant with Israel had also perished. So for that book of Jasher. Josh. 10. 13. it is thought to be lost; therefore no great matter to be put out of it. It must needs be then the book of life, and how could Moses wish a racing out of that book?

But how then shall wee iustifie Moses his desire?

Some say, that by sin a man may come to be blotted out of that book, wherein he thought himself written. But if it could not be done without sin, this construction were to make Moses Petere peccare mortaliter; to beg power to sin mortally, that he might be blotted out. Neither doth God for unrighteousness race out any, but indeed they race out themselves. Some take it to be a parabolical speech, to show the intention of his desire. As Rachel said to Jacob, ^sGive me children, or else I die. Yet she had rather live and have no children, then have children and presently dye. As if one should say; Do this, or else kill me: yet he had rather have the thing omitted, then himself killed. Tostat. But this were to make Moses speak one thing, & mean another: whereas he desired it from his heart. Others think Moses spake affirmatively, after this sense: that if God would not pardon the peoples sin, it would follow that himself should be blotted out. Rupert. But this had been against the justice of God, that one should be damned for the sin of another. Again this had convinced Moses of wavering and doubtfulness of his salvation: but the faithful have confidence, that though thousands should perish, yet they are sure of eternal bliss.

Some say, that by sinne a man may come to be blotted out of that booke, wherein he thought himselfe written. But if it could not be done without sinne, this construction were to make Moses Petere peccare mortaliter; to beg power to sinne mortally, that hee might bee blotted out. Neyther doth God for vnrighteousnesse race out any, but indeed they race out themselues. Some take it to be a parabolicall speech, to shew the intention of his desire. As Rachel said to Iacob, ^sGiue mee children, or else I die. Yet she had rather liue and haue no children, then haue children and presently dye. As if one should say; Do this, or else kill me: yet he had rather haue the thing omitted, then himselfe killed. Tostat. But this were to make Moses speake one thing, & meane another: whereas he desired it from his heart. Others thinke Moses spake affirmatiuely, after this sense: that if God would not pardon the peoples sinne, it would follow that himselfe should be blotted out. Rupert. But this had been against the iustice of God, that one should be damned for the sinne of another. Againe this had conuinced Moses of wauering and doubtfulnesse of his saluation: but the faithfull haue confidence, that though thousands should perish, yet they are sure of eternall blisse.

Some say, Moses wished this after the disposition of the inferior part of his soul; and not in voluntate rationem superiorem sequente; not in that will which is governed by reason. They exemplify it in Christ, who desired the cup to pass from him, yet simpliciter vellet pati, simply he would suffer. But there is great difference in the example. 1. Christ eschews death, Moses ensues death: ⟨p. 89⟩the object of their desires was unlike. 2. Christ by his office was to bear the sin and punishment of his people: Moses was never called to such a mediatorship. 3. Christ prayeth there as a man: for as God he prayeth not, but is prayed to. There is Duplex affectus, Mentis & Sensus. Christ in the affection of his mind was willing to suffer, but in his affection of Sense he desired the cup to pass. So that in Christ to escape death, was a natural desire: in Moses to wish death, yea an eternal death, was a contranaturall desire: it proceeded not from the sensual part, but from his inward feeling and meditation.

Some say, Moses wished this after the disposition of the inferiour part of his soule; and not in voluntate rationem superiorem sequente; not in that will which is gouerned by reason. They exemplifie it in Christ, who desired the cup to passe from him, yet simpliciter vellet pati, simply he would suffer. But there is great difference in the example. 1. Christ eschewes death, Moses ensues death: ⟨p. 89⟩the obiect of their desires was vnlike. 2. Christ by his office was to beare the sinne and punishment of his people: Moses was neuer called to such a mediatorship. 3. Christ prayeth there as a man: for as God hee prayeth not, but is prayed to. There is Duplex affectus, Mentis & Sensus. Christ in the affection of his minde was willing to suffer, but in his affection of Sense he desired the cup to passe. So that in Christ to escape death, was a naturall desire: in Moses to wish death, yea an eternall death, was a contranaturall desire: it proceeded not from the sensuall part, but from his inward feeling and meditation.

Others think hee prayed, quia turbatus erat, being troubled: not considering at that instant whether that was possible that he begged. •x impetu passionis, saith Lyranus, vehementia fuisse abreptum, ut loquatur quasi ecstaticus; saith Calvin. But this accuseth him of rashness: for it is fit he that prayeth, should be of a calm and composed spirit. Others conclude, that Moses preferred the safety of the people before his own soul. Calvin. He thought of nothing, but ut s•luus sit populus, that the people might be saved. But this is against the rule of charity: for though another's soul be dearer to me then my own body: yet my own soul ought to be dearer unto me then all mens souls in the world. yea if all the souls of the Saints; yea of the Virgin Mary her self, should perish, except my soul perished for them: saith Tostatus: Citius deberem eligere omnes illas perire quàm animam meam. I ought rather to choose to save my own soul, then all theirs.

Others thinke hee prayed, quia turbatus erat, being troubled: not considering at that instant whether that was possible that he begged. •x impetu passionis, saith Lyranus, vehementia fuisse abreptum, vt loquatur quasi ecstaticus; saith Caluin. But this accuseth him of rashnesse: for it is fit he that prayeth, should bee of a calme and composed spirit. Others conclude, that Moses preferred the safety of the people before his own soule. Caluin. He thought of nothing, but vt s•luus sit populus, that the people might be saued. But this is against the rule of charity: for though anothers soule be dearer to me then my owne body: yet my owne soule ought to be dearer vnto me then all mens soules in the world. yea if all the soules of the Saints; yea of the Virgin Mary her selfe, should perish, except my soule perished for them: saith Tostatus: Citius deberem eligere omnes illas perire quàm animam meam. I ought rather to chuse to saue my owne soule, then all theirs.

Lastly, the most and best rest upon this sense. Because the salvation of Israel was joined with the glory of God: both in respect of the promises made to the Fathers, which was not for his honour to frustrate: and to prevent the blasphemies of the enemies insulting on their ruin; God hath forsaken his people: Moses ante omnia gloriam Deispecta•t: He respected the glory of God above all: in regard whereof, he was careless of his own salvation. ⟨p. 90⟩Precious to us is the salvation of others, more precious the salvation of our selves, but most precious of all is the glory of God. Such a wish as this great Prophet of the old Testament, had that great Apostle of the new. ^tI could wish my-self accursed from Christ, for my brethren my kinsmen according to the flesh. They say, to clear both these desires from sin, there is no other solution but this: that both of them for Gods glory in Israels safety desired a separation from glory for a time, not damnation of body and soul for ever. Howsoever, there was some difference in their wishes. Chrys. Moses wished Perire cum caeteris, Paul perire pro caeteris. Moses cum pereuntibus, Paulus ne pereant. Moses desired to perish with them that perished: Paul desired to perish, that they might not perish. But the aim of both was the Lords glory, and the peoples safety. Their zeal was ineffable, their example inimitable, their affection unmatchable. Yet thus far desirable, that all Ministers, like Moses and Paul, zealously seek their peoples salvation. And I am persuaded, that a Parent doth not more earnestly desire the welfare of his child, then doth a good Minister the saving of his flock. What we desire for you, do you labour for your selves, and the Lord Jesus work for us all.

Lastly, the most and best rest vpon this sense. Because the saluation of Israel was ioyned with the glory of God: both in respect of the promises made to the Fathers, which was not for his honour to frustrate: and to preuent the blasphemies of the enemies insulting on their ruine; God hath forsaken his people: Moses ante omnia gloriam Deispecta•t: He respected the glory of God aboue all: in regard whereof, he was carelesse of his owne saluation. ⟨p. 90⟩

There be some that would have it granted, that Moses and Paul did sin in those wishes; and the concession thereof doth safely end all controversy. I see no prejudice in this answer, for the best Saints living have had their weaknesses. But if you please after all these, to admit also the hearing of my opinion. Mine I call it, because I never read or heard any yet give it: I call it an opinion, because unusquisque abundat sensu suo, and may take which his own judgement best liketh. By this Book I think he means Gods favour: as we usually say, to be in a mans favour, is to be in his books. We speak of one that dissemblingly cozened us, such a man shall never come in my books. For you will not enter that man into your ⟨p. 91⟩book, whom you do not both trust and favour. To be blotted out of Gods book, is to be liable to his displeasure, subiectuall to his judgements. Now I cannot be persuaded, that Moses ever imagined God would eternally destroy Israel: therefore nor did he beg eternal destruction to himself. He wished no more to himself, then he feared to them. But it is expressly set down, ver. 14. that God would not cast away Israel to everlasting perdition. The Lord repented of the evil, which he thought to do unto his people. But thus; Lord, if they must needs undergo thy wrath and severe punishment for their sin, so punish me in the same measure that have not sinned. If thou wilt not favour them, forget to favour me: let me feel thy hand with them. It was not then everlasting damnation, that he either feared to them, or desired to himself: but only the desertion of Gods present love and good pleasure to him, together with subjection to his judgements; whereof they should taste so deeply, as if God had never booked them for his own. This seems to be the true sense by Gods answer; Those that have sinned, I will blot out of my book. The offenders shall smart, they that have sinned shall be punished. So David and other Saints felt grievous impositions, though they never perished, but were ordained to eternal life.

There be some that would haue it granted, that Moses and Paul did sinne in those wishes; and the concession thereof doth safely end all controuersie. I see no preiudice in this answere, for the best Saints liuing haue had their weakenesses. But if you please after all these, to admitte also the hearing of my opinion. Mine I call it, because I neuer read or heard any yet giue it: I call it an opinion, because vnusquisque abundat sensu suo, and may take which his owne iudgement best liketh. By this Booke I thinke he meanes Gods fauour: as we vsually say, to be in a mans fauour, is to be in his bookes. We speake of one that dissemblingly cousoned vs, such a man shall neuer come in my bookes. For you will not enter that man into your

To conclude, they that are written in heaven can never be lost. Woe then to that Religion, which teacheth even the best Saint to doubt of his salvation while he liveth. Hath Christ said, Believe: and shall man say, Doubt? This is a rack and strappado to the conscience: for he that doubteth of his salvation, doubteth of Gods love: and he that doubteth of Gods love, cannot heartily love him again. If this love be wanting, it is not possible to have true peace. O the terrors of this troubled conscience! It is like an Ague, it may have intermission, but the fit will come and shake him. An untoward beast is a trouble to a man, an unto ward servant a great trouble, an untoward ⟨p. 92⟩wife a greater trouble, but the greatest trouble of all is an untoward conscience. ^uBlessed is the man whose sins are forgiven: where there is no remission of sins, there is no blessedness. Now there is no true blessedness but that is enjoyed, and none is enjoyed unless it be felt, and it cannot be felt unless it be possessed, and it is not possessed unless a man know it, and how does he know it, that doubts whether he hath it or not?

To conclude, they that are written in heauen can neuer be lost. Woe then to that Religion, which teacheth euen the best Saint to doubt of his saluation while hee liueth. Hath Christ said, Beleeue: and shall man say, Doubt? This is a racke and strappado to the conscience: for hee that doubteth of his saluation, doubteth of Gods loue: and he that doubteth of Gods loue, cannot heartily loue him againe. If this loue be wanting, it is not possible to haue true peace. O the terrors of this troubled conscience! It is like an Ague, it may haue intermission, but the fit will come and shake him. An vntoward beast is a trouble to a man, an vnto ward seruant a great trouble, an vntoward ⟨p. 92⟩wife a greater trouble, but the greatest trouble of all is an vntoward conscience. ^uBlessed is the man whose sinnes are forgiuen: where there is no remission of sinnes, there is no blessednesse. Now there is no true blessednesse but that is enioyed, and none is enioyed vnlesse it be felt, and it cannot be felt vnlesse it be possessed, and it is not possessed vnlesse a man know it, and how does he know it, that doubts whether he hath it or not?

All souls are passengers in this world, our way is in the middle of the sea: we have no sure footing: which way soever we cast our eyes, we see nothing but deep waters, the Devil and our own flesh raising up against us infinite storms. God directs us to Christ, as to a sure Anchor-hold, he bids us undo our Cables, and fling up our Anchors in the veil, fasten them upon Jesus: we do so and are safe. But a sister of ours passing in the ship with us, that hath long taken upon her to rule the helm, deals unkindly with us; she cuts in pieces our Cables, throws away our Anchors, and tells us we may not presume to fasten them on the Rock, our Mediator. She rows and roves us in the midst of the sea, through the greatest fogs, and fearfullest tempests: if we follow her course, we must look for inevitable shipwreck. The least flaw of wind will overturn us, and sink our souls to the lowest gulf. No, they that are written in the eternal leaves of heaven, shall never be wrapped in the cloudy sheets of darkness. A man may have his name written in the Chronicles, yet lost: written in durable marble, yet perish: written on a monument equal to a Colossus, yet be ignominious: written on the Hospital-gates, yet go to hell: written on his own house, yet another come to possess it. All these are but writings in the dust, or upon the waters; where the characters perish so soon as they are made. They no more prove a man happy, then the fool could prove Pontius Pilate a Saint, because his name was written in the Creed. But they that be written ⟨p. 93⟩in heaven, are sure to inherit it.

All soules are passengers in this world, our way is in the middle of the sea: we haue no sure footing: which way soeuer we cast our eyes, wee see nothing but deepe waters, the Deuill and our owne flesh raising vp against vs infinite stormes. God directs vs to Christ, as to a sure Anchor-hold, he bids vs vndoe our Cables, and fling vp our Anchors in the vaile, fasten them vpon Iesus: we doe so and are safe. But a sister of ours passing in the shippe with vs, that hath long taken vpon her to rule the helme, deales vnkindly with vs; shee cuts in pieces our Cables, throwes away our Anchors, and tels vs wee may not presume to fasten them on the Rocke, our Mediatour. Shee rowes and roues vs in the midst of the sea, through the greatest fogs, and fearefullest tempests: if wee follow her course, wee must looke for ineuitable shipwracke. The least flaw of winde will ouerturne vs, and sink our soules to the lowest gulfe. No, they that are written in the eternall leaues of heauen, shall neuer be wrapped in the cloudy sheetes of darkenes. A man may haue his name written in the Chronicles, yet lost: written in durable marble, yet perish: written on a monument equall to a Colossus, yet be ignominious: written on the Hospitall-gates, yet goe to hell: written on his own house, yet another come to possesse it. All these are but writings in the dnst, or vpon the vvaters; where the characters perish so soone as they are made. They no more proue a man happy, then the foole could proue Pontius Pilate a Saint, because his name was written in the Creed. But they that be written

Now to apply all this usefully to our selves; some perhaps would be satisfied how we may know our names written in heaven. It is certain that no eye hath looked into Gods book, yet himself hath allowed certain arguments and proofs, whereby we have more then a conjectural knowledge. The principal is the Testimony of Gods Spirit concurring with our spirit. Rom. 8. 16. But of this I have liberally spoken in some later passages of this book; together with the most pregnant signs of our election. Here therefore I am straitened to insert only some (there omitted) effects. Which are these four; If our hearts be on Gods book, If the poor be in our book, If we well order the book of our conscience, Lastly, if we can write our selves holy in earth, then be bold we are written happy in heaven.

Now to apply all this vsefully to our selues; some perhaps would be satisfied how wee may know our names written in heauen. It is certaine that no eye hath looked into Gods booke, yet himselfe hath allowed certaine arguments and proofes, whereby wee haue more then a coniecturall knowledge. The principall is the Testimonie of Gods Spirit concurring with our spirit. Rom. 8. 16. But of this I haue liberally spoken in some later passages of this booke; together with the most pregnant signes of our election. Here therefore I am straightned to insert onely some (there omitted) effects. Which are these foure; If our hearts be on Gods booke, If the poore be in our booke, If wee well order the booke of our conscience, Lastly, if we can write our selues holy in earth, then be bold we are vvritten happy in heauen.

1. If our heart be on Gods book; and this we shall find è conuerso, if Gods book be in our heart. Mary laid up Christs words in her heart. It must not lye like loose corn on the floor, subject to the pecking up of every fowl; but it is ground by meditation, digested by faith: manet alto cord repostum. God says, My son, give thy heart to me: do thou pray, My Father, first give thy self to my heart. I ask not whether this book lies in thy study, but whether the study of it lies in thy heart. The life of the Scriptures is not in verborum folijs, sed in medulla cordis; not in the letters and leaves, but in the inwards of the heart. It is not lectio, nor relectio, but dilectio: not reading, but leading a life answerable, that assures us. If we sincerely love this book, we are certainly in Gods book. Mary zealously loving Christs word, is said to choose the better part, that shall never be taken from her.

1. If our heart be on Gods booke; and this wee shall find è conuerso, if Gods booke be in our heart. Mary laid vp Christs words in her heart. It must not lye like loose corne on the floore, subiect to the pecking vp of euery fowle; but it is ground by meditation, digested by faith: manet alto corde repostum. God saies, My sonne, giue thy heart to me: doe thou pray, My Father, first giue thy selfe to my heart. I aske not whether this booke lyes in thy study, but whether the study of it lyes in thy heart. The life of the Scriptures is not in verborum folijs, sed in medulla cordis; not in the letters and leaues, but in the inwards of the heart. It is not lectio, nor relectio, but dilectio: not reading, but leading a life answerable, that assures vs. If we syncerely loue this booke, wee are certainly in Gods booke. Mary zealously louing Christs word, is said to chuse the better part, that shall neuer be taken from her.

2. If the poor be in thy book: and this is reciprocal, then thou art in their book: and the conclusion is infallible, thou art in the book of Life. For the relieved poor by their prayers, ^xentertain, or make way for thy ⟨p. 94⟩entertainment into everlasting habitations. And Christ at the last day calls them to himself, that have been charitable to his members; Come ye blessed, receive the kingdom prepared for you. Your works have not merited this kingdom, for it was prepared for you: but as that was prepared for you; so your charity hath prepared you for it: Come and take it. Let not thy left hand know what thy right hand doth: Do thou write it in the dust, the poor will write it in their hearts, GOD finds it in their prayers, their prayers prevail for thy mercy, & mercy writes thy name in heaven. ^aThy prayers and thy alms are come up for a memorial before God. Therefore Cast thy bread upon the waters, drown it in those watery eyes: it is not lost in that River; like Peter thou throwest in an angle, & bringest up silver; enough to make thee blessed. Via coeli est pauper: si non vis errare, incipe erogare. The poor is the ³high-way to heaven: if thou wouldest not wander in thy journey, show mercy. Non potes habere nisi quòd acceperis: non potes non habere quod dederis. Thou canst have nothing unless thou receive it: thou canst keep nothing unless thou give it. Him that the poor writes not charitable on earth, nor doth God write saveable in heaven.

2. If the poore be in thy booke: and this is reciprocall, then thou art in their booke: and the conclusion is infallible, thou art in the booke of Life. For the relieued poore by their prayers, ^xentertaine, or make way for thy ⟨p. 94⟩entertainement into euerlasting habitations. And Christ at the last day calls them to himselfe, that haue beene charitable to his members; Come yee blessed, receiue the kingdome prepared for you. Your works haue not merited this kingdome, for it was prepared for you: but as that vvas prepared for you; so your charitie hath prepared you for it: Come and take it. Let not thy left hand knowe vvhat thy right hand doth: Doe thou write it in the dust, the poore will write it in their hearts, GOD findes it in their prayers, their prayers preuaile for thy mercie, & mercy writes thy name in heauen.