Heaven and the day of Iudgement were ever in his thoughts and therefore said to God I feared all my workes knowing that thou do'st not spare sinners Iob 9. as if he should say I suspect all my words and deeds yea and my very thoughts I set a watch before all these whil'st I remember daily Gods memorable Iustice The consideration and thought of which made that good old man Hilarion to tremble when he was dying and going to appeare before Gods Tribunal Hieron in vita illius c. 38. There was a little heat left which warmed his body neither was there any thing left of a living man but only fence and feeling and yet he spake chearfully to his fainting soule Get thee out my soule get the out doest thou now feare doest thou now doubt Thou hast served Christ these seventy yeares and doest thou now feare to die and approach to his presence This good mans Soule did not feare to die or be seperated from the body but was afraid when it thought of Gods severe Iudgement before which it was to stand and be examined consider this O ye Christians who lead sinfull and wanton lives If this Religious man did tremble for feare of failing of his Salvation do ye delight your selves in the vanities of this world going on securely in your sins and heaping up Gold and Silver Go to now teare and consume one another with the tooth of envy and malice hunt after Honours and let preferment and glory be the only ayme of your endeavours please your genius and flatter your selves in pleasures say as some worldlings have done The earth hath he given to the Children of men and we will inhabit it let others if they please labour to be Citizens of Heaven Go feed your eyes with pleasing objects give your thoughts the Raines and deny nothing to your raging and lustfull affections let them excurr and fasten where they please let them have what they desire imagine that to be lawfull which ye like and deny your body no pleasure that it wants and craves Take care only that you may live here voluptuously without any paine or griefe and walk in the sight of your eyes Eccle. 11. and in the wayes of your heart But know that for all these things God will bring you to Judgement And though a man live many years and rejoyce in them all yet shall he remember the dayes of darkness because they are many all that commeth is vanity Therefore labour by your Faith and good workes 2 Pet. 1. to make your calling and Election sure Ye have heard what be the signes of Predestination First not to love our friends only but also our Enemies 2ly To relieve the poor not only by our bounty but also with an affection of commiseration pity 3ly To suffer all adversity patiently relying upon Gods providence and submitting our selves to his will in all our extremities 4ly We must preferr the riches of Heaven before the goods of this world 5ly and 6ly We must not only attend to the outward admonitions of men but also the interior or inward instructions of God and yeeld obedience to both 7ly The sins and offences of our life past are so to be deplored and bewailed that ever after we for sake them for the time to come and never commit the same againe 8ly Let no man think that he pleaseth God unlesse he be displeasing to himselfe 9ly And let no man perswade himselfe that he loves Christ so long as he loves not his mysterious presence in the Sacrament 10ly We must resist our vitious affections in their first beginnings not suffering them to grow into a feirce unruliness He that doth this is an Emperour having the command over himselfe which is the best and greatest conquest 11ly Our wills must be set upon goodnesse otherwise they will waver and totter in the uncertaine and giddie motions of our desires 12. And lastly we must ever meditate on our last end for death when it is oft thought upon is less hurtfull and least feared That man will not die unwillingly who seriously thinks of dying daily And this is the way to attaine to that life which is immortall and shall never be closed up with death Now let every man put questions to his owne conscience let him search by a strict examination and inquiry whither he hath found in himselfe these signes of Predestination whereby he may beleive that he is in the way wherein the godly walke to Heaven The way of Sinners is plaine and smooth Ecclus. 21. but the end thereof is Hell and darknesse notwithstanding this so many and so great a company run to their destruction in this plaine and pleasant way that they make good by their practise the saying of Christ wide is the Gate and broad is the way that leads to perdition and many there be that enter in at that and walk in this certainly they are many we see that they are many It is delivered in the writings of many learned Authors that a certaine Anchoret being once in an Extasie did see the soules of men glide and drop into Hell like to Snow and Raine So that the damned Spirits may not unfitly demand as one affirmes they did whether the world did persevere and continue in that state in which it was for indeed so many soules go to that place of Torment that a man would scarce beleive there could be so many men living on the earth Vincentius Ferarius a Dominican Preacher discoursing out of the Pulpit concerning the small number of the predestinate confirmed all that he said by a remarkable passage Vid. Philip Disy To 5. his words were these or to this effect Before Christs comming into the world in our flesh there had passed above five thousand yeares it which time the whol woâ—ld being given to much wickedness peâ—â—shed in their sins excepting a â—ew Isâ—â—elites that were saved by the Covenant of faith whâ—â—â— God made with Abraham 〈◊〉 seed So now likewise in the time of the Gospel under Christ how many men women die are dâ—â—med for want of Faith Aâ—so how many Iewes Turkes how many Pagans and Infidells perish for want of the knowledge of Christ Besides these how many Christians be there vvho have pertaked of Baptisme and have an outvvard shew of godliness yet wanting the power of 〈◊〉 in their lives being proud and covetous and luxurious wanton livers Hovv many I say be there of these that never pertake of Heavens joyes Faith and Baptisme joyned with a good life will bring a man to salvation the way that leadeth unto it And to hope to be saved vvithout these going in this way is high presumption These things being so I will conclude this point with that exhortation of our Saviour strive to enter in at the strait gate The strait gate of Paradice is the Will of God we must squeese and contract our selves by repentance and humility wholly denying
to come Many are gone the way before us and wee must all follow their steps Wee were borne with this condition and are bound by this Law to goe whether all men go to the Grave Death is the end of all men the bound which no man shall passe It is a remedy to many who are afflicted with misery in that it cures them of their griefe and translates them to glory It is the Godly mans wish desir'd by those who are predestinated to everlasting life to these death gives a release from sorrowes and sets a period to griefe and beyond which their calamities and misfortunes shall not passe It would bee extreame folly and madnesse to resist the decree of a most bountifull and gracious Lord to deny the payment of that Tribute which all do pay to covet that freedome which is granted to none The Christians Divinity is of a higher straine which teacheth us to have death in our desires and to enjoy our life with patience The Swan if we may believe Solinus in her life time is sadd and makes a lamentable noise Lib de mirabil mun but at her death is joyfull and sings The Elect do the same while they live they sigh and mourne they rejoyce in their death being assur'd that they shall for ever rejoyce and sing with the Saints and Angels in the Quire of Heaven Wee read of a Swan-like song chanted by old Simeon not long before his death Lord Luke 2. now lettest thou thy servant depart in peace And why do we lament and mourn when the cottages of our bodyes are ruin'd and pull'd downe For wee know that if our earthly house of this Tabernacle were dissolv'd 2 Cor. 5. wee have a building with God an house not made with hand Eternall in the heavens First Who will not rise with hast and speed from an hard bed They onely loyter and delay who being delicately entertaind with the softnesse of their warme Feathers cannot easily forsake their downy nest What art thou sicke of this life art thou afflicted in it I suppose then to passe to a better thou wilt be contented Art thou in a good condition and dost thou flourish with health and happinesse It will not bee hurtfull to thee then if death put a sodaine period to thy life least thy prosperity prove thy ruine and procure to thee as it hath to many a grievous though late destruction Therefore as Tertullian rightly sayes wee ought not to feare that which delivers us from all our feares and that is death God is mercifull to a man releases him from a long torment when he shortens his life and makes it as it were but a halfe a spanne Therefore that Generous and Nâ—ble Martyr Cyprian hearing of Valerians decree against him Thascium Cyprianum gladio animadverti placet It is my wil that Cyprian dye by the sword he hearing this lifting up his hands and eyes to Heaven said Thankes bee to God who is pleased in mercy to quit mee from the bonds and fetters of this body Lib. de bono Mor. Saint Ambrose wonders at some men who when they were to dye would rather be thrust by force out of their prison then led out of it by faire entreaty And what is there sayes hee in this life but a continuall fight and strife with Anger Lust and Gluttony Chrys is of the same minde with him what plea hast thou for thy selfe O man Jn c. 1. ad col Thou art invited to a kingdome to the kingdome of the Son of God and yet thou altogether delayest to come and as idle persons use to doe thou dost scratch thy head and yawne What if thou wert bound every day to meet a thousand deaths wouldst thou refuse to under goe them All so that at length thou mightst by them enter into Heavens joyes And what wouldst thou not doe what paine so grievous which thou wouldst not willingly sustaine for Princely honour for a Diademe or a Crowne Now seeing thou shalt one day raigne with Christ as a King wilt not thou then fly from it court death expose thy selfe naked to the peril of a thousand swords and leape cheerfully into the scorching flames Nay contrariwise thou mournest because thou art to leave this vale of misery and teares and canst bee content to set up thy Tabernacle to dwell here so that in the meane time thou mayst pamper thy flesh with delicacies and good cheare Good God! what a madnesse possesses thy vaine thoughts and yet in the meane time thou supposest death to bee the most terrible of all terribles That which causes this folly this vanity in our desires are the delights of the flesh and earthly pleasures for on the contrary he that grones under the burthen of poverty and griefe such a man with the Prophet David desires the wings of a Dove that so hee may flee away and bee at rest being freed from all his miseries and distresses It is with us Christians as with young Birds newly fledg'd wee are loath to forsake their warme nests but the longer they stay in it the weaker they commonly prove and more unable for flight Now this present life is as it were a nest compacted of mud and mosse bragge never so much of thy stately buildings and pride thy selfe in thy Palaces emboss'd with Gold and shining most gloriously with precious stones thy phancie may swell thee to a high conceit of thy selfe for these my reason tells mee they differ nothing from the Swallowes nests winter defaces these time and death thy pleasures The truth of this is confirm'd by that Golden mouth'd Father Chrys All things sayes he doe fade and fall and we with them and for the most part the safer is our condition how much our fall and dissosolution is more suddaine So the wise man the just man is taken away least wickednesse seasing upon his soule change it being subject to alteration and decay Hee beleeves not the resurrection of his body who hastens not in his desires to passe to the Heavenly joyes from earths sorrowes and miseries If a house totter in a storme and threatens every houre to quash us with his fall doe not wee speedily forsake iâ— and if the ship we are in be in danger of being sunke in a tempest what is more thought of and more desird then a secure and quiet Haven This world and all things in it are subject to ruine and decay wee are tossed here with the waves of affliction and stormes of griefe even as if wee were riding upon the maine sea Shall we not then think of an Haven of repose and rest Why doe wee not greedily desire to goe to our heavenly Father even to the place of blisse where our company is desired by them that are neare and deare unto us those glorious and happy Saints who are secure and certaine of their owne welfare onely carefull and sollicitous for ours O how happy and blessed are the dead that dye in the
Lord Apoc. c. 1 19. because they rest as it were in the bosome of the Lord and they thus resting their death to them is but a sleepe Acts 7. So wee reade of Stephen when he was assaild with a storme of stones even in the midst of so great a tumult and noise of his enraged enemies the Text sayes that He fell a sleepe hee slep't in the Lord. So Our Lord and Saviour speaking of his beloved Lazarus uses these comfortable words Jo. 11.11 Our friend Lazaras steepeth Deut. 34 So Moses the servant of the Lord breath'd out his last breath where and when his Lord commanded And as a loving Mother kisses her tender infant sleeping in her bosome and afterwards says it downe softly in it's Cradle to take its rest so there be some who holding close to the Scripture phraise sticke not to say that Moses was dandled as it were by the hands of the Almighty was if wee may so speak with a kisse and embrace layd to sleepe in Abrahams brest The Psalmist in a manner insinuates thus much 1 27. Psa 3. so hee giveth his beloved sleepe And this gift is an inheritance which comes from the Lord a blessing which he bestowes onely on his Elect. Thrice happy are these soules who thus sleep in death Yea from henceforth saith the spirit that they may rest from their labours for their workes doe follow them as servants doe their Master sons their Father and Nobles their Prince they follow them to Gods Tribunall they attend them to the high Court of Heaven where will bee admittance only for so noble a train Whosoever therefore is predestinated to life hee will commend death as the onely remedy to ease and sweetten Natures griefe because he knows there is no other way to passe to heavenly joyes and for that such a man is alwayes prepared for death he thus reasons with himselfe Why doe I tremble at the name of Death why should I feare to dye I doe but walke that way I tread but that common and beaten path which my Fathers and all men have trod why then should I alone desire that priviledge which as yet has beene enjoyd by none I will then doe that willingly which will I nill I must bee done I know whatsoever is undertaken with a willing mind the burden that attends it is lessend if not quite taken away and where the cheerfulnesse of the will comes there the vexation which necessity commonly brings with it findes no roome Neither have I any just cause to decline or shrink at Death sith by the meanes of it I cease to be that which I unwillingly am and that is mortall and subject to corruption I receivd this flesh wherewith my soule is clad upon these termes of restoring it when it was demanded to its Lord and I will therefore restore it cheerfully knowing that I shall at the Resurrection receave it againe with an addition and encrease of glory As yet I am detaind from the sight of my God by meanes of those delayes which Mortality does enforce and which are but a praeludium to a better life For that last houre which most men so dread and feare is the beginning of that day which shall last for ever When a man then is upon his death bed and feeles the night of death approaching Let him solace himselfe with these words There will come a day which will redeeme me from the darksome prison of the Grave and reduce me to the comforts of everlasting life I will therefore cheerefully and most willingly goe out of this world in assurance that I shall bee admitted into a better with what great joy shall I entertaine that gladsome day wherein I shall bee assign'd to my proper home here I am but a stranger and wherein I shall bee snatch'd from the fetters of my body and snares of the flesh to an everlasting inheritance in the heavenly Paradice I confesse O Lord the guflt of many and great sinnes wherewith my Conscience is stain'd yet this is my comfort that thy Mercy is like the great Ocean wherewith the earth is bounded Into this Ocean will I throw my selfe with bosdnesse and confidence when I finde my thoughts dejected and feele deaths approach being assaulted by its forerunner a mortall sicknesse Thus casting my selfe into the bosome of the Almighty and throwing my soule into the Armes of his Mercy I shall quit my selfe of all the bands of this life 's sinfull misery And in an holy subjection to Gods will I wish that death would hasten his approach whensoever hee comes and knockes at my doore he shall finde me willing and prepar'd to entertaine his message and so to rest from my labours I am no â—uch an enemy to quiet and case as to refuse after the toylesome working dayes of this life to keepe Holy-day and to solemnize an eternall Sabbath with God and his holy Angels in heaven And why should I not then rejoyce with gladnesse when I shall close the dayes of this sorrowfull life which is nothing else but an Aegypt of Calamities and shop of miseries when I shall cut off that Yoke the world calls fortune being no more subject to casualties and vexations and troubles and begin a day which shall not bee shut up with night but be freed from all gloomy just and darknesse Most welcome will that Messenger be whom the King of glory shall send unto me to summon me out of this world to releaseme out of this dark prison to enjoy everlasting felicity being loosn'd from the fettars of mortality I then shall be enabled to performe those holy duties which I could never doe so long as I was clogg'd with the burden of my flesh The Bird needs no ejectment but speedily flyes out so soone as ever the Cage is open'd even so I being long since cloid with the toyles of this life most willingly when God shall call me will take my slight to those large and pleasant fields of immortall glory I am solicitous about the place and manner of my death but of the time alrogether carelesse whether I dye to day or to morrow this weeke or the next I â—are not His will bee done who made me and all things of nothing The will of God is my rule according to which I square my desires and proportion my thoughts both for life and death No ill can bee fear'd or expected from him who is goodnesse it selfe and the Author of our life and salvation And may not the Potter doe what he lists with an earthen Pitcher may he not break it if hee will or polish it upon the wheele I am an earthen Vessell made by the handâ—â— that great Celestiall Potter be it spoken with Reverence shall I then complaine and whimper when hee that fram'd and fashion'd me shall crumble me into dust that he may cast me into a new mould and turne my misery into joy making me for ever blessed and happy Is it
in regard of sin Godly sorrow Present To come The signe or inward token which respects sins past is Godly sorrow which St. Paul fully describes 2 Cor. 7.10 It is the mother grace of many heavenly graces and it springs not from the Apprehension of Gods wrath but of his love and goodness It is that whereby a man grieves for sin as sin for that thereby his good God is offended and displeased Vpon which displâ—asure followes the loss of his Grace and favour which we feel and find in the desertion of our sad soules when they are afrighted with the ugly sight and horrour of our sins The Holy Ghost that we may not be deceived in judging the Truth of this godly sorrow hath seâ— down in the forenamed Chapter seaven fruits thereof or markes whereby it may be discovered Amendmenâ— of our lives is the Sum of all those particulars which are so many degrees and effects of true Repentance It is a sure mark that will never faile for sorrow for sin may faile and hatred of sin may faile and deceive us but Amendment never failes be that amendeth is only the true Convert Secondly That token which is in regard of sins present 2. The combate betwean the flesh and the Spirit is that Combat between the flesh and the spirit Gal. 5.17 and proper to those who are regenerate who are partly flesh and partly Spirit It is a fighting and striving of the Vnderstanding Will and Affections with themselves whereby so far forth as they are renewed they carry the man one way and as they remaine in part corrupt they hurrie him flat contrary Gen. 25 26. yet commonly Grace like Jacob taking hold on Esaues heel pulls sin backward and breaking out in holy resolution shewes it selfe in Godly actions and for the most part getteth the Masterie over sinfull provocations Of this Temper was St. Augustine who in one of his Sermons de Tempore confesses thus of himselfe to the glory of Gods powerfull grace Serm. 45. in Rom. 7. Canne servâ—o legi peccati dum concupiseam sed mente Servio legi Dei dum non consentiam i. e. with my flesh I serve the Law of sin whilst I covet and lust but with my spirit I serve the Law of God whilst I do not consent Thirdly 3. Care to prevent sin The token which respects sin that is in futurition or to come which lies hid or raked up in the Embers of our corrupt natures is a care to prevent it That this is a marke of Gods Children 1 Ep. 5 18 appeares by that testimony of St. John in his first Epistle 3 Ep. 5.18 He that is begotten of God keepeth himselfe and that wicked one toucheth him not This care of keeping our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the contagion of sin shewe it selfe not only in ordering thâ— outward actions of the body according to the rule of Gods will and Commandements but even also in regularing the very thoughts of the heart so as a righâ—eous man is afraid to think that which the wicked is not ashamed to Act. And this watchfullness over our thoughts so as they be chast and pure is an infallible note of the sincerity of our heaâ—ts The tokens which concern Gods mercy in Christ are specially two 2dly The first is when a man feeles himselfe distressed and loaded with the burthen of his sins The first token that concernes Gods mercy in Christ Luk 4.23 or when he apprehends the heavie displeasure of God in his Conscience for them then farther to feel how he stands in need of Christ our heavenly * Physitian and withall heartlly to desire yea to hunger and thirst after reconciliation with God in Christ and that above all things in the world that can be wished or desired this is an infallible signe that God hath chosen that foule out of the world Ioh 15.19 and to all such Christ hath made most sweet and comfortable promises John 7.38 Rev. 21.6 John 4.14 The Second mark which concernes Gods mercy in Christ is a wonderfull and strange affection if we respect the intensivenese of it wrought in the heart by the Spirit of God The 2d whereby a man doth so esteem and value and set so high a price upon Christ and his righteousness Phil. 3. â— that he accounts the most precious things that are to be as Dung in comparison of it So that he would not lose those sweet contents and ravishing comforts which he enjoyes in his Soul and Conscience upon the fruition of Christ he would not part with these 〈◊〉 not for a moment to gaine as much Gold as would lie in the Vast Concave between Heaven and Earth Indeed there is no comparison between a finite and an Infinite good between that which is fading and that which is everlasting Christ is an everlasting possession Rev. 1.8 The consideration of this kindled that holy flame in the brest of Saint Paul of which we read Phil. 3.8 whereby he set Christ upon the highest throne in his affections and trampled in scorn upon all worldly Commodities The loss of which did not moue him so long as he enjoyed Christ and the riches of his grace and goodness And those good Soules who are so affected to Christ and value all worldly goods at no more then their owne price they being nothing else but so many empty Vanities if compared with future hapiness such men ever have in them a love and longing desire to the coming of Christ This love and desire to the comeing of Christ is a Signe of the truth of our our affection to him whether it be by death or to Judgement and that to this end that their joy may be perfected by a full participation of bliss and fellowship with him in whom their Soul delights And such men when they lie upon their Death-beds retaining the comfortable memory of a well acted life behould death without dread and the Grave without feare and embrace both as necessarie guides to endless glory Thus much of the Inward Signes of our Election or Adoption by Christ J pass now to the Outward token after whose discovery and that with brevity I shall wind up all with certaine Corollaries or Qualifications of the former Doctrine for the establishment and comfort of tender Consciences The Outward Token of our Election is New obedience New obedience an holy frame of the Soul and such a temper of Spirit whereby a man in consideration of Gods great love unto him in making him a reasonable Creature a Christian and providing Christ and Heaven for him endeavours to shew his thankfullness by obeying God's Commandements and making these the Rule of his life and Actions 1 Ioh. 2.5 Hereby we know that we are in Him i. e. Elected by God in Christ if we keep his Commandements This Obedience must have have these qualifications to attend it otherwise it may be suspected as unsound and
because they are minded to doe evill and no good They flatter and deceave themselves with a voluntary and pleasing ignorance they love to walk in crooked and by paths Such of this rank and number were yee O you Inhabitants of hell Ye would not understand that yee might doe well therefore now you may tyre your selves with howlings and bitter cries to all Eternity Ergo erravimus therefore we have erred and the light of Righteousnesse hath not shind unto us This is the Psalm and these the dolefull notes which shal be for ever chanted by those spirits in the infernall pit Attend then O ye Christians and lift up the eyes of your soules and delude not out of a wilfull blindnesse those rayes of Truth which God in his word hath manifested unto us â—â—rue 12. The Lord give us strength and enlighten our eyes By the vertue of this light it will bee apparent to us that men are not to bee more esteemd then God nor riches more than Conscience neither mans favour more than Gods It will moreover direct our judgements in the choice of what is best for us teaching us that no pleasure bee it never so delightfull is to bee preferred before heavens joyes no temporary things before those that bee Eternall and not subject to Natures law And truly sayes Chris there is not the thing in this world on which a man can fasten his affection who hath had a tast of heavens sweet delights wherewith hee shall be filled when he partakes of the beatificall Vision This light of the understanding our good and Gracious God was pleased to infuse in a full measure into the mind of Saint Austine l. 1. Conf. clo. I being advertis'd sayes he by Gods privy Monitor the Holy spirit to returne after my long wandring home to my selfe I entred into the closet of my heart where I beheld with the eye such as then it was of my soule the incommutable or unchangeable light of the Lord hee that knowes it or hath had a sight of it that man hath had a glimpse of eternity By that light so the Father goes on I found that I was farre remote from thee O God even in a Region of darknesse farre unlike to thee who art all light and most glorious From this light of the understanding and Justice little differs that light of devotion of which Saint Bernard thus Entreate the Lord sayes hee to give thee the light of Devotion a cleere day in thy understanding and that spirituall Sabbath of the soule by meanes whereof as a Souldier discharg'd by reason of Age in all thy labours thou mayst live without sense or feeling of thy labour and paynes taken in Gods service whilst thou dost run cheerfully Serm. 3. de Circ thy heart being enlarged with joy in the way of his Commandements And pray that what thou didst before with anguish or bitternesse of heart and restraint of thy will thou mayst ever after performe with delight and alacrity of spirit To this light of Devotion the Kingly Prophet David invites us Come sayes he and be enlightned Psal 33. tast and see how Gracious the Lord is This inward light of the soule is pleasant and lovely it is a slame full of comfort and delight which discovers unto man daily more and more the nature of the Deity As this light set up by God in mans brest growes greater and greater So what may seeme wonderfull to relate hee who is not capable of Augmentation may finde growth in our understandings hee may encrease even God who is immense without bounds and limitation our eternall and mercifull Creatour SYMBOLVM I. Lux interna Lucerna pedibus meis verbum tuum et lumen semitis meis Psal 118. Embleme II. A preparation to death I am in a straight betwixt two haueing a desire to depart to be with Christ phis i. v. 23. The second Signe A promptnesse or readinesse to die Set out by a Scull the Motto that of St Paul to the PHIL. 1.23 J am in a strait betwixt two having a desire to depart and to be with Christ BY the scull is set out unto us a mind prepar'd and ever ready for what death soever And be ye saith Christ like unto men that expect their Masters returne from the wedding that when hee comes and knocks yee may open presently unto him The Lord then knocks so Saint Gregory when Hom. 13. in Evang. afflicting thee with some sore disease he denounces the neare accesse of death to whom we presently open if we entertaine him thus comming unto us by sicknesse with love That man does not willingly open to the Judge thus knocking who trembles to thinke of his exit from the body when he shall be haled by his executioner into the presence of that God whom hee remembers to have contemn'd whilst he lived the thoughts of standing one day before him as his Iudge this fills the sinners conscience with horrour and dread But contrariwise he whose mind is setled with the Anchor of a firme Hope and secured with the Conscience of his good works to man and piety to God that man opens without delay at Gods first knocke he rejoyces that hee is now called to his desired Haven of rest and for the glory of the future reward even the everlasting joys of the heavenly Paradise he rejoyces even in the midst of sorow when his eyes are water'd with tears Why doe wee not desire then to bee dissolv'd Phil. 1. Aug. de doctrina Christiana and to bee with Christ This no doubt is farre better then that the time of our sad sojourning here be prolong'd He cannot dy ill that hath liv'd well neither hee dye well who hath liv'd ill whose life hath beene a continued practise of impiety and profanenesse And what is that we so much feare should be taken and snatcht from us What is our life but a Scene of mockeries and follies a sea of miseries Be the shippe what it will wherein thou art carryed bee it made of Gold or of Silver of precious stones or Wood thou canst not avoyd the fury of the waves which will beate against it many rockes shalt thou meet with on many a shallow or shelfe wilt thou sticke Blessed and happy is the man who hath sailed over this Sea Blessed is hee who is escap'd the danger of it and is now in the heaven of security and rest If there bee any as there are many who in the middle or prime of their dayes are snatch'd out of this life by an unexpected death they ought no more to complaine of this then hee that hath soone and safely pass'd over the Sea Why then doe we feare death which is the end of our labours and the beginning of our rewards The sentence of death is pass'd upon all flesh by him who is the Iudge of Heaven and Earth None escap'd it in the former ages and none shall avoyd it in those that are
his will I should spin a songer thred of life I am content to doe it so long as he is pleass'd to will it Is God willing I should dye and be gathered to my Fathers my will joyfully meetes with his and I desire that death may arrest my bedy without all delayes I would not live a moment longer then God pleases My beginning is from God and he is my end the end of my Hope and whatsoever hee shall send and think fitting for mee I will entertaine and receave it with a cheerefull alacrity Phil. 1. imitating herein Saint Paul who thus sayes of-himselfe Christ is to me an advantage both in life and death My heart is enflam'd with the love of thee O my God and I desire to be more enflam'd Let my heart bee melted with this fire of love No creature O my most deare God besides thee can make mee blessed or any way happy And when shall I appeare in thy presence when O my God shall my winged Soule fly away from hence to thee and be at rest I follow thee Blessed Saviour I follow thee in my desires which then are most earnest when I come nearer to thee in any bodily griefe or Sicknesse Neither ought these desires to seeme strange in a good Christian for as a Physitian sayes Theophylact when he sees his patient loath that diet be prescribed and refuse to drink his potions he first tasts of them himselfe that by his example he may induce the sick man to admit of his Physick so Christ our blessed Saviour himselfe first drank of Death's bitter cup that wee his Servants his redeemed his followers might not bee afraid to pledge him but looke death in the face with that undaunted cheerefullnesse which becomes those who have God for their Father and Christ for their Redeemer And now Christian Brother although thou art of a fearefull nature strive to excite and raise thy fainting Spirits with these or such like Divine expressions Be speake God in the words of the Prophet David and say with an emboldened confidence and with a spirit unappal'd with the feare of Death I will receive the Cup of salvation and call upon the name of the Lord. The Cup indeed is bitter Psal 116.12 it hath Wormwood in it but my Saviour hath sweetned it having first drank to mee of it when he suffered upon the Crosse for my sinnes That Cup is Deaths fatall potion which Christ tasted willingly to purchase our salvation and all must drinke of it without exception All men must why then should J alone refuse it who ever hee bee whether Prince or Peasant Bond or free that hath entered upon the Stage of mortality and hath begun to act his part in this life 's sinfull Tragedy he must necessarily have his Catastrophe he must have an end that he may begin to Act a better part in the Theater of heaven and beginne a new life which nver shall have end Hence then all vaine and idle feares A way all vexing griefe and tormenting sadnesse The Cup which my Heavenly Father puts into my hand which Christ has temperd with his sweetnesse and drank deepe of it shall I not drinke off that I who am mortall whose composirion tends to ruine shall not I make it my study and a part of my daily businesse to learne to die wee read that when Alexander and the Madonian lay sick of a desperate disease and some of his friends who were too scrupulous had suggested to him that his Phisition by name Philip intended to give him poyson in his Physick The King when hee beheld Philip comming with his potion he raised himselfe upon his Pillow and thus entertained his Physition with one hand hee gave him his friends letters to read with the other hee took the potion from Philip And putting it to his mouth hee fixed his Eye upon the Physitians face knowing that if guilt were in his Conscience it would discover it selfe by the speaking blushes of his countenance and when he was fully satisfied that no mischiefe was intended by his Physition whose face spake him not guilty in that it was not stain'd with a blushing confusion the King with great confidence drank up the potion Thus by Gods grace will I do in this lifes pilgrimage my Iesus my Physition and my sweet Saviour hath prepard and temperd for mee a Cup which will cast mee into a long and sweet sleepe whilst I drink of it I will fasten my eyes upon his and fix my looke upon the gratious countenance of my Crucified Lord In the which I may read written in the bloody Characters of his passion his excessive love to mee and then with a Martyr like and cheerfull spirit I vvill drink off the potion vvhich the more bitter it is is better for us and the more vvholesome By this meanes deare Christian Brother may the sting of Death be blunted the force of his blow weakned and Death it selfe may be conquer'd if wee arme our selves against it by holy meditations if it be often thought on and never feared SYMBOLVM II. Promptitudo ad mortem Coarctor autem e duobus desiderium habens dissolui et esse cum Christo ad Philipp Cap. 1. Embleme 3. Frequenting of the Sacrament This is the bread which cometh downe from heaven that hee which eateth of it should not die Iohn 6.56 The third Signe A frequent use or receiving of the Sacrament of the body and blood of our Lord Set out by a golden Cup with these words taken out of the. 6. IOHN 56. This is the bread which commeth downe from Heaven that be which eatch of it should not die WEE read in the 2. Acts 42. that the primitive Christians who were converted to the Faith by Christ and his Appostles were not daunted by the fury of their Enemies not discourag'd in their profession by their persecutors malice but continued as the Text speakes in the Apostles Doctrine and fellowship and breaking of Bread and Prayers And it is observed by some that when the religious custome of frequenting the communion flagg'd and ceased Then that fervency of Spirit and ardor of love grew could Then that Sanctity or holinesse began to decay which before shined in the lives and Actions of those Christians who were burning and shining lights in their example and practice of all holy performances here the Divell bends all the force of his endeavours in this one thing he labours with all his art and cunning to hinder as many as hee can from the frequent use of the Eucharist or holy Communion And good God how many obstacles how many lets and impediments hath he invented how many rubbs has he laid in our way to retardate our intentions and stop the progresse of our devotion sometimes he shaks our Faith with the blasts of doubting feares when this suggestion succeeds not and takes no effect then he colours his Tentation and suggests to our soules that great reverence wherewith we should
come to these reverend and holy mysteries and that the seldomer we come we shall tast and find a greater sweetnesse in them At other times hee proposes to us the example of others who seldome communicate and yet are thought good Christians Againe sometimes hee stires up his Instruments to vex and disquiet us with opprobrious speeches that so he may prevent and hinder â—s sometime he presseth our thoughts with the lumber of worldly businesse or troubles our heads with vaine and wandring thoughts and afflicts our hearts with the anguishes and terrors of a guilty Conscience if all these will not doe then he stirres up in us strife and hatred against our friends and Neighbours by all which meanes he detaines our soules from all love and affections to Goâ— and holy duties and makes our prepararion to the Sacrament hard and difficult and full of paine and vexation Some he deceives thus hee perswades out of a pretence or shew of Religion to deferre that which they know ought not to be omitted Thus this Grand Impostor being of a Serpentine nature winds and turnes himseife into divers shapes and trickes sets upon us with his cunning wilds and delusions And hence it is that delay followes upon delay and one good purpose and resolution upon the neck of another whilst wee deferre from day to day from weeke to weeke nay from yeare to yeare to come to Christ in this heavenly Supper nay which argues our wickednesse and sinfull corruption we seldome come to this banquet but when we are driven and forc'd to it by the Lawes compultion We find Recorded Luk 14. that a certaine man made a great Supper and bad many Verse 16 and sent at supper-time his Servant to say to them that were bidden Come for all things now are ready And they all with one mind began to make excuse One said hee had bought a farme another Oxen a third reply'd that he had maried a Wife No man is at leisure when he is to come to Christ who is lively represented in the supper of the Eucharist To pretend the care of Wife and Family is an excuse that carries with it some plausibility yet indeed it is attenced with great folly shall we not for one houre lay aside all worldly thoughts and distempering cares the care of our Farmes Oxen and Wives and what else is deare and precious to us that so we may the better imploy our selves in the study and performance of those things which concerne the eternall good and welfare of our soules If wee were call'd to plow or to some such toylesome worke there would be some reason for it if wee should choose rather to sleepe then digge but being invited to sit down at a feast with Christ where wee have none other food but his owne body and blood to withdraw our selves from this banquet to shunne this Feast is certainely a signe of an impudent madnesse If wee did fly from an angry God wee should shew that we descend from Adams race and lineage Gen. 3. but to flye from an appeased and mercifull God from a God that invites us with all love and sweetnesse to his Table adornd vvith heavenly dainties to turne from so good a God is the property not of men but beasts But that our excuses may not vvant their varnish and colours vve do not palliate and cover our faulty Idlenesse vvith filthy and illegall pretences vve pretend not our Thefts nor the foulenesse of our Adulteries to be the cause of our abstaining from this heavenly Feast but our excuse is fram'd and built upon colourable and honest things For it is no sinne to marry nor to take care for ones Family to buy Cattle and purchase Land is a point of good Husbandry But I pray tell mee what good will all these things doe thee what profit wilt thou reape by them if in cleaving to these thou loosest God thy chiefest good and endangerest thy salvation Wee must take care when we pamper the body that we starve not the soule and he that purchases a Farme or buyes a field with the losse of heaven is a worse foole then he was of whom we read in the Gospell who cared more for a full Barne then hee did for God When wee are Invited to dine or sup with some great man we lay aside all businesse for that time and whilest wee converse with God the King of Heaven and Lord of the Angells at this supper of the holy Eucharist Farmes and Oxen and Wife are to be neglected all businesse and worldly cares are to bee silenc'd and suppressed yet we often times proceed to that impudent bouldnesse that we feare not to say wee cannot come we should speake more truly in saying wee will not so long as we persever in this bold Impudence can vve hope to purchase Gods favour or tast the sweet of his goodnesse Ah wretched soules miserable men that wee are hurtfull to none more then our selves vvee freeze with could and yet shun the fire sick vve are and contemne him that can cure us and the more need vve have of a Physition by so much the lesse vvee feele and are sensible of our malady and sicknesse Wee loath svveet Manna and hunt after stinking Onyons Exod. 16. God in times past commanded the Israelits to gather Manna every day but to rest on the Sabbath And vvee God be praised have our Manna far more precious then that of the Israelites We have the vvord and his Sacraments this Manna vvee may freely use so long as vvee have breath in our Nostrills before death surprise us and our soules be translated to enjoy an eternall Sabbath vvith God and his holy Angells But poore deceived Wretches vvee follow our first Fathers steppes Adam sayes Gerson would not when he might eat of the Tree of life justly therefore was he punished afterwards he could not when he would even so wee whilst wee may will not accept of mercies and herein we betray our proud and contumatious Arrogancy wee post and fly with all hast to rich mens Feasts but wee are hardly drawne and that seldome to the Table of Christ wee are not more drousie and lesse active in any one thing then in that which is the maine even our soules salvation In other matters wee shew an active agility in this only a senseles and dull stupidity which that God Almighty may correct and amend in us he sends us to the Ant an example of Industry and diligence Prov. 6. Go to the Ant thou stuggard Behould her wayes and be wise She by the very guidance and Instinct of Nature knowing that food is not to be got in Winter gathers her food in Harvest and prepares her meat in Summer Thus ought we to doe with more care and circumspection of thoughts out of a religious providence and prospection to our soules good should provide in the Summer of our flourishing youth in the Harvest of this life that vâ—â—t cum that
spirituall food which may bestead and comfort us in the Autumne of our old Age and in the could winter of Death Christ Commends unto us this Immortall food Jo. 6.51 where he sayes He that eateth of this Bread shall live for ever This bread is his body crucified upon the Crosse He that feeds on this bread by the mouth of Faith applying to his soule for pardon of his sinnes the merit of his Saviours death and passion that man shall never see death shall escape damnation And they that are predestinated to Eternall life doe labour for this heavenly and soule quickning food more then the Glutton does for delicacyes whose Belly is his God Christ when hee gave us this vitall bread this precious morsell charging us to communicate oft when he said Doe this c. intended not it should be slighted with a prophane neglect Our ordinary food our daily repast keepes the body in life and strength which otherwise by meanes of our naturall heat would be impay'rd and presently consum'd No lesse but rather greater vertue is in this blessed Sacrament of Christs body and blood by meanes of it the life of our soule is preserved which otherwise would be wasted by that devouring heat of our impure lust and concupisence which rages in the best Therefore Innocentius his Counsell may here take place We must beware sayes he least by dâ—â—e ring too long to receive the blessed Sacrament the food of life we incurre the hazard of eternall Death St. Hilary gives us the same advice Let us feare seast being abstracted or separated from the body of Christ i e. never communicating with the faithfull in the holy Eucharist we be hereafter severd and banishd from God our Saviour we that never cease to sin should never cease to partake of the holy Communion But this is our malady this one thing is our chiefe let and impediment Rather then wee will cease to sin wee forbeare to come to the blessed Communion We had rather desert this heavenly Table then shake hands and bid adew to our petulant wickednesse wee are unwilling to be led sweetly as it were by the hand from our pollutions and impurity to an holy conversation and practise of piety Wee beleeved once the lying Serpent perswading us that we shall be Gods but we give no credence no beliefe to God assuring us that if we frequent this caelestiall banquet Wee shall be converted and changed into his divine nature through the Sanctification of his blessed Spirit Consider what Christ promiseth He that eateh my flesh and drinketh my blood Joh. 6.56 dwelleth in mee and J in him Wee heare Christ promising but we do not readily beleeve him Christ commands us to doe this in memory of his death and Passion upon the Crosse And no doubt his will is that we often do this We conceive that his praecept is equall and just but we contrary to what Christ intended will not perswade our selves that this Commemoration is often to be celebrated All the ancient holy Fathers advise us in their writings to come often to this feast Their Counsaile does not displease us but our Corrupt and vitious custome prevaile with us All the holy Martyrs and Confessors in the Primitive times have shind before us in their Godly example inviting us to the practise of those Saint-like and Religious duties The light of their piety shines in our eyes but we will not conforme our selves to them by a Godly imitation of their vertues But to discover farther the corrupt perversenesse of our natures let us put case That as oft as A man received the Communion he were to receive withall a thousand Crownes If this condition were annexed to his duty there were no need of any Rhethoricall expressions to allure him those Arguments dressed in Gold would command his obedience by a sweet force and unresistable violence On these termes of conjuring we should rather want a staffe to keepe the rude multitude off then a goade to prick them on Oh the blindenesse of man we cannot see Gold but our affections are inflam'd with a love and desire of it because wee consider not that mine that rich treasure which is wrapped up and onteinedhidden in the blessed Sacrament therefore it is by us entertaind with neglect and vilified That vast masse of Gold in both Indies compard with this unvaluable Jewell is but dirt and mudde It is beyond the pitch of the sublimest understanding to set upon it a true value and estimation For by vertue of this holy Eucharist or Christs body and blood crucified represented to us in it our sins past of what nature or degree so ever are blotted out of Gods booke sins to come are prevented the strength of our imbred vitious corruptions is weakned our understanding is enlightned Our will and affections stirred up and incited to the desire and love of God and goodnesse our conscience is cleard being disburthened of its heavy load And by meanes of it we are furnished with spirituall Armature against the Devill It corroborates our Spirits that we faint not in adversity It sustaines and supports our natures that wee fall not in prosperity It confirmes us in the way of Godlinesse with constancy and patience Lastly by the holy Eucharist we receive a pledge of future glory and by it we get a rich purchase the contempt of death and desire of heaven the moderation of affections and loathing of our vices and a love of vertues the victory over our selves and perseverance in good workes But one may object I dare not come by reason of my great pollution my thoughts are vaine my heart is uncleane and not wâ—rmd with the love of God therefore I dare not come to the holy Communion This excuse is either bad or to no purpose for the more wicked thou art the lesse is thy accesse to it to bee deferr'd Art thou uncleane come first bewailing thy sins The â—ucharist is a pure and living fountaine it will wash away thy staines Art thou sick come for it is the only medicine and Antidote whereby the maladies and diseases of thy soule may be cured Art thou pinch'd with an holy hunger after righteousnesse Come for the Eucharist is the bread of Angells Is thy Soule benumm'd with a deadly chillnesse with a Lethargy of sin defer not to come for the Eucharist is such a fire such an heavenly flame that will warme thy spirit and enflame it with devotion Do thy spirituall Enemies the Divell or the Flesh molest and vex thee distrust not but come for here is an Armory out of which thou may'st fetch weapons to wound and subdue any of thy Ghostly Adversaries Art thou sad and consumd with wasting griefe Here is Wine that maketh glad the heart of man Desirest thou delicacies certainely there are not better then these which are exhibited in this banquet and cheares the heart of Kings Art thou in love with thy heavenly Country dost thou long after it in thy desires
one who is ordained to eternall salvation is cast downe and depressed with continuall adversity is despised by all men and thought unworthy of that Grace and favour which the world dispenses to those men who have no bliffe and delight in any thing more then Riches and honour However the elect be contemned here on earth yet they are precious in the esteeme of God for that they shine inwardly with the lustre of grace and piety They feare to bee honourd and think not much to be dispis'd Their bodies may be pin'd with fasting and abstinence yet their soules are fat and replenishd with love and other vertues Their minds are alwayes prepared for suffering And being refolv'd to live and dye in their uprightnesse and integrity they rejoyce with exultation when they are loaded with scorne and Ignominy Truly the eternall and most provident Lord God uses not to pamper his servants with worldly pleasures and delights he tryes them by extremities hee hardens them by crosses and so fits and prepares them for himselfe yet so that in the meane time hee sustaines and upholds them with his promise VVhen thou passest through the waters I will bee with thee and the floods shall not overwhelme thee when thou walkest in the fire thou shalt not be burnt the flame shall not hurt thee Indeed God doth oft-tymes cast us into the water and fire he permits us to be dipt in the one and scorched in the other he makes a tryall of us by the summer heat of prosperity and the winter frost of adversity but yet those whom he has predestinated to life eternall he will not suffer to be drown'd in the water or consumd in the fire God is faithfull who will not suffer you to be tempted above that you are able 1 Cor 10. but will even give the issue with the tentation that you may be able to beare it Concerning this fifth note of predestination Ludov. Blosius in his book of spirituall Institution sayes excellently thus There is not one more certaine signe of Gods election then when one suffers affliction and whatsoever God shall inflict on him not with reluctancy but with patience and humility seeing that nothing can happen more profitable unto man then to be afflicted with any calamity This is that ring of inestimable price and value which God bestowes upon a soule betrothd unto him in a spirituall bond of Matrymony And it is a thing of so great worth to suffer the least trouble or persecution for God that St. Crys is bold to averre it for an undenyable truth that there is nothing better in the world then to suffer for the Glory of God Hom. 8. in c. 4. ad Ephes The Elect shall in this life drink of the Brooke in the way therefore shall they lift up their head with joy Now they are depressed and trod upon with scorne that hereafter they may be advanced to Glory in heaven like palme Trees which shoote up the higher in groth the more they are kept under and oppress'd God would have us understand with a cleare and settled knowledge that the good we seek and for which we take such paynes is not easily obtained but is hard and Infinite So that Marcus the Anchoret said not amisse God Almighty being conscious of our Imbecillity and knowing well the finfull infirmityes of our nature how that wee are prone to sloth and subject to fainting humours never bestowes any great blessing upon any unlesse he first sustaines the burthen of some calamity When Moses had obeyed Gods call and forsaken Pharaohs Court hee presently was assaulted as it were by Troopes with poverty contempt and treacheries from the King with the feare of death and therefore forced to fly for his life We see says St. Greg how that Gods elect live vertuously honestly and yet are persecuted they do well and suffer ill from whence we may collect with what severity the severe Judge of Heaven and earth will punish the ungodly and reprobate seeing that those whom he loves are by him so sharply correcttd Thou art much mistaken O Christian man if thou thinkst to goe to Heaven whole and sound without a bruise and not having a bone broken Looke about thee with an Eye of attentive observation and thou shalt perceive find that those who are rich in vertues abound for the most part in afflictions and those who abound in vices are stor'd with riches and other worldly Commodities T is true that those Beasts which are destin'd to the Shambles sport and tumble in fat-pastures whilst others are sweating under the yoke and toyling in other labours even so men who are assign'd by an eternall decree to heaven they sport not with wanton worldlings in the faire and pleasant medows of earthly delights but they lye here and there in corners bewailing their sins with sighs and grones Most true is that of Ludov. Blcsius whom God has decreed to translate to a better life and to crowne with glory and honour he uses not to wash with a soft and gentle hand but to plunge over head and eares in the salt Sea of Tribulation Galen and Hippocrates have taught us how to preserve life and maintaine it in health and strength Christ hath taught us to hate and lose it for his sake so that what Themistocles once said of himselfe all the the Saints and Martyres in heaven will hereafter confesse with joyfull and thankfull acclamation unlesse we had lost our selves we had beene lost and undone By loosing their lives for Christ many have obtaind salvation And undoubtedly many of those who are now at Gods right hand in Glory had for ever perishd and beene tormented in everlasting misery if God had not happily destroyed them here that they might be happy for ever and ever Hence it is that Paul when hee seemed lost to others found that he had made a great gaine by his losse I delight sayes he in my infirmities in reproches 2. Cor. 12. in necessities in persecution and in my distresses for Christ for when I am weak then I am strong Saint Bern. being as it were tired in his search and seeking for God at last brake forth into this expression I may O Lord with an unwearied diligence compasse heaven and earth the Sea and the dry-land yet I shall find thee no where but on the Crosse there thou sleepest there thou feedest there thou reposest thy selfe at noone-day Let us therefore follow Christ our Lord as servants do their Masters with constancy and patience in a holy Imitation of his heavenly vertues and we shall find to our everlasting joy and comfort that our light afflictions which we suffer here for a moment shall work for us an eternall weight of Glory When Athanasius was commanded by Iulian the Apostate to leave his Country he being ready to depart behoding his friends and fellow Christians to lament his banishment with bitter cryes and teares did solace them in these words Be
provoke Gods patience to wrath against us by being to hasty in the prosecution of the ruine of our enemies Let us wait for the Harvest Let us referre them and our cause to the Barre of Gods Iustice This kind of weeds this cockle these Tares shall not escape the cutting Hooke they shall be throwne into the fire but the Harvest is not yet therefore Gods leisure must be waited on his time expected Christ when he taught his Disciples to pray and offer up their soules to God in the 7. Petitions of the Lords Prayer not without great cause he repeated and explained that which concerns the forgiving of our enemies which Injure us and what did he give us to understand by that explication but that this Doctrine of forgiveness was often to be inculcated and the duty ever practised And truly we cannot too often repeat ' that which is never sufficiently never well enough learned David commending to us the excellency of Gods Law speaks thus of it Psal 119. Thy commandement is exceeding broad indeed it is of a large and vast extent in that it commands us to love not only those of our acquaintance but also strangers our enemies as well as benefactours our foes as well as our friends and those that are unworthy of our favour aswell as those that deserve our love and honour A man can give no such certaine argument that he is rich by wearing about his neck a Chaine of Gold as he that loves his enemies demonstrates and clearely proves that he is the Son of God Chrys hom 2. in Ep ad Phil. But where is the man that has sâ—ch a command o're his passions that when the waves of Anger rage and swell does not curse his enemy with bitter execrations even to the Pit of Hell But this becomes not Christians who have given up their names to Christ promising to be his Disciples in imitating hivertues It beseemes such to bridle their Anger and to allay their unruly passions Good counsaile is that of St. Ser. 3. Inter. 17. Hom. Aug. Hast thou heard a reproach it is but winde Art thou angry here rises a wave when then the winde blowes and the Waves rise the ship is in danger So is thy heart if thou givest way to the ' passion of Anger Having heard thy selfe reproach'd if thou studiesâ— to be reveng'd thou hast made shipwrack of thy patience And why so because Christ is asleep in thee upon a Pillow as he was in the ship with his Disciples Thou hast shut Christ out of thy thoughts thou hast quite forgotten that when he was hanging betweene the two Theeves he entâ—eated God with teares to pardon not to imprison or hang his persecutors Thou seest then how Christ sleeps in thee as he did in the ship when the storme rose he sleeps in thee who has left thee by his example a lesson from which thou maist learne not only to watch for thy enemies good but to die for him if there be need Therefore by an active remembrance of his vertues stir up Christ in thy heart and say to thy selfe what am I poore worme that I should desire to be reveng'd upon any that has done me some harme I will resolve rather to undergoe the stroake of death then my enemy shall sustaine by me any the least harme The soule that burnes hot with an eager desire of revenge when it departs out of the body and takes its flight to Heaven will certainly be repeld by Christ who by his precept and practise taught us meekness not raging malice being a Teacher of submission not of persecution the Master of Charity who did instruct us to pardon our enemies not of Hatred and Revenge those that practise these are none of his Disciples they belong not unto Christ But the revengfull soule wants both eyes and eares it is deafe and blind and carried wheresoever the violence of passion drawes it of this constitution and humor were those of whom we finde mention made in Plautus In paen Act. 3. Scen. who sayes that the rich cormorants of those dayes were such that if you did them a good turne it was blowne out of their memories like a feather but if you did them any the least displeasure their implacable wrath would lye as heavy upon you as Lead Indeed most men are of a leaden obtuse and earthy mind sleepy and drowsie in all things excepting injuries they are watchfull in these and will be sure to repay them upon the least blast of any offence or displeasure conceived to come from another all courtesie and love flyes away and vanishes out of their thoughts but a contumelious word or any disgracefull Act sinks deep as it were lead into their hearts and sticks there as fast and unmoveable as malice and hatred can make it Give me leave my Christian Brethren to speake what is true and what I repeat with greife The very Idolatrous Gentils overcome us with Goodness and pity to their enemies Their testimonies and examples so convince our Consciences that at the great day of Iudgment there will be no manner of excuse left for us Pompey the Great Pompey was not more renown'd for being Mr. of 3. parts of the World then for this as Pater culus doth witness that he was constant to his friends easily entreated to forgive when he was offended and most ready to accept of any satisfaction that was offered when Augustus the Emperour pardon'd Cinna who plotted his death he bespoke him in these words O Cinna once againe J will give thee thy life First I gave it thee as an enemy but now as to a traytor and parricide and forthwith he also-conferrd upon him the Consulship See now the event of this his Goodness by this means he tyed Cinna to him fast in a bond of friendship so that when he dyed he made him his Heire Phocion the Emperour Phocion a most Innocent man being condemnd to die when the Sergeant came to him and presented a poysoned Cup to drink his Kins-men and acquaintance askd him what message they should carry from him to his Son My will and command is said he that my Son bury this Cup in oblivion which the Athenians have now forced me to drink To these may be added the example of Julius Caesar Jul. C. who is reported by Historians never to have forgot any thing but Injuries But which of us in this case either will seeme or will really be guilty of forgetfulness The benefits we receive we write in the Dust which is blown away with every blast but our ill turns in Marble which is lasting and durable these we never forget No man will give place to Anger and self Revenge although God urge â—im with his command to it God â—id ever severely punish this desire of Revenge and hath said expresly â—n his word Revenge is mine I will repay it when I think it sit Deut. 32. Notwithstanding this Edict from
place of torment where thou shalt burne in everlasting flames with the Devill and his cursed Angells A patient suffering of Injuries is a Gate through which we enter into the heavenly joyes But he that seeketh vengeance shall find vengeance of the Lord Ecclus 20. 1. Num. 12.19 Deut. 32.35 and he will surely keep his sins Lastly thou maist object and say I can take no rest night nor day my meat and my drink are uncomfortable to mee so long as I see Mordochey my enimy sitting and untouch'd free from all misfortunes and grief and plotting against me this or that mischief O fond man foelish to thine owne destruction Ezekiel reports of certaine valiant men Ez. 32 27. who went downe â—o the grave with their weapons of Warre and laid their Swords under their heads See here a new and unheard kind of pillow a sword On such a pillow do all those that are greedy of revenge lay their heads to sleep who never cease from wickedness and take no rest or quietness in any thing but in calumniating and fighting in brawling with those whom they conceive to be their enemies Thus Cain the first Scholler in the Devils School as Basil calls him he slew Abell with his bloody hand to the intent that his Brothers glory being ecclipsed and darkned his owne might shine the brighter and be more firmely established But he found a quite contrary event Esau Saul and Antiochus implor'd Gods mercy begg'd his pardon for their sins and that not without tears and yet were not heard God rejected their Prayers Esau found no place for repentance Heb. 12. though he sought it with teares In like manner Said and Antiochus though they endeavored to take hold on the hornes of the Altar even that of mercy they were repuls'd and beaten off and not undeservedly for that they refus'd to spare and to be pitifull to those from whom they had receiv'd any the least indignities Eccl. 28. He shall have judgement without mercy who shewed no mercy to others King Davids fall was foule and deadly when he committed 2. sins at once Murder and Adultery but so soone as he had shew'd but the least signe of Repentance and utter'd scarce two words when he said to Nathan I have sinned against the Lord 2 Sam. 12.13 The prophet Immediatly replied The Lord hath put away thy sin thou shalt not die How oft did Antiochus confess that he had sinned and not without bitter lamentation and howling cry to the Lord for mercy and pardon no doubt he made great vowes and offer'd great gifts to God in his Temple and promised if God would pardon to amend his life for the future Notwithstanding al these protestations he suffer'd a repulse God did not encline his eares to this Tyrants prayers no wonder For this tyranical King did differ much from King David They behav'd themselves diversly and in a diffeferent manner towards their enemies David was inferiour to none in Warre and conquest his success and victories were great and many he likewise overcame all in mercy and pity in sparing those who did injure him either by opprobrious words or open hostility He us'd his power in nothing less then in taking revenge against any more gentle and milde was he to his foes then Antiochus was to his owne people and Citizens against whom he breath'd nothing but swords and fire blood and revenge and being thus unmercifull and full of cruelty he found no mercy The Phisitians use not to desert their sick patients untill they plainly perceive that their disease or malady is pass'd all hope of recovery yet there is a certaine kind of disease which when they discover in their patients they presently bid them prepare for death it being impossible for them to be cur'd Even so it is in the soule Although we are to dispaire of no mans salvation be he never so wicked so long as he has life and being yet when his bowells do swim in the gall of bitterness when his soule is inflam'd with masice burnes with hatred and a desire of revenge of this kind of sickness St. John spends his Crisis he tells us it is deadly 1 Io. 5 There is a sin sayes he unto Death I say not that a man should pray for it These men seldome repent that are obstinatly resolv'd and bent to revenge their private quarrells and distasts against their enemies And in whom there is this bitterness of spirit in them there is no sense or feeling of Gods Judgements Ecc. 21. they are by them no whit terrified Although all the learn'd and wise men in the world thunder against this sin with their pens although all Gods Prophets and Ministers pronounce heavy threats against it and withall intreat and perswade the men of the World to cover all their injuries with the mantle of forgetfullness to bury them in the Grave of forgiveness and to embrace one another in the Armes of love and tender affections notwithstanding all these exhortations threats and precepts the ungodly ones who are fitted to destruction shun and decline all the wayes of amity and reconciliation they not fearing the wrath of God not regarding his Ministers go on boldly in their revengfull purposes and labour to repay to their enemies for bad turnes the like requitalls When neither the Prophets wisemen nor any of Gods Messengers could be heard but still men went on in their malice at last the wisest and the fairest among the sons of men the Prophets instructour the King of Angells came with great power and Authority from his heavenly Father not so much to perswade as to command us to this union a peaceable agreement among our selves he came also not to counsaile us but to imprint this law of love in our hearts and yet miserable wretches we are we kick and rebell against our Saviours Doctrine we reject his law He in his Fathers name commands us thus But I say unto you Mat. 5. love your enemies we his rebellious Subjects retort and cry unto him O Christ you speak in vaine to us your commands are to no purpose although we be Christians yet we in this will shew our selves worse then Heathens we will take revenge and not attend to thy words This is the blasphemous answer of proud worldlings to Christ who exhorts us to love our enemies but none will obey his voyce But I say unto yee resist not evill Thus Christ what Resist not evilf Then we shall be branded for Cowards thus we out of an impudent boldness Pray for them that persecute and revile you that ye may be the Sons of your Father which is in Heaven This is Christs advise but we count this a Jejune and frigid Prayer and are loath to purchase that royall Title at so deare a rate as we esteeme it Doe good to those that hate you So Christ enjoyns but we are ready to reply Thou commandest Lord that which is against the very grain
pray you does this trembling last How soone are our sighs spent and our teares dryed up when a day or two is passed we betake our selves to our old follies we hunt after flies and now having forgotten our sighs and tears we begin againe to quaffe and sing we practise a fresh our bribery and extortion we burne anew with our old lusts we move againe in the circle of our former vices running a round from sin to sin we fly once more to our ancient custome of viti ous living thus lulling our selves asleep upon the bed of security till at length we be forced to shed our last teares when death shall fix his ugly talons in our bodyes and our soules are posting to eternall torments then it is to late to will or do Then our only comfort will be this if we have done any good in our lives and what we suffer'd with tormenting paine we shall then remember with a delightfull pleasure and content to our great consolation Although this be a most certain truth yet few there be that will beleive it we detest our vices to day and repeat our sins to morrow whereof we repented before or worse Thus do we play with God and dally with our salvation we have no sooner bewailed our sinfullness but presently Act those foule enormities which we had bewail'd with bitter cryes and lamentations Thus we draw sin as it were with a Chaine of which Esay complaineth in these words Woe unto them that draw Iniquity with coards of vanity and sin as with Cart-ropes This is our custome this our daily practise to heap sin upon sin and still to grow worse and worse As it was said of Antiochus Epiphanes that he was good in his childhood naught in his youth but in his man-hood and old age vvorst of all By these degrees and steps do vve sink into the bottomless pit of Hells everlasting torments For vvhen vve have vviped out the staines of our most grievous sins vvith the spung of Repentance and cast this poyson out of our soules and consciences by an humble confession to God vvhich is called by one the soules vomit for one vveek vve are vvarme perhaps in our devotion but flag the second and are quite cold the third So at length Gods holy spirit deserting us vve fall againe into the grave of our sins and vices And in so doing vve resemble the Moone each month each vveeke nay every day vve are decreasing or increasing vve are either at the full or in the vvane never at a stand but alvvays changing Euripus that ebbs and flovves so oft in 24. houres is not fo floating and uncertaine as vve are in our lives Hovv oft and hovv many of us do change into the vvild from good Olives O the volubillity and inconstancy of mortall men uncertaine as fortune the feigned deity of the heathen which when it once ceased to be good grew by degrees to be as they observ'd stark naught The wicked workes a deceitfull work sayes Salomon the vulgar translation reads opus instabile Pro. 11.18 Pro. 4.18 an unstable and unsettled work intimating the wickeds inconstancy in their doings But the way of the righteous shineth as the light that en creaseth and shineth more and more unto a perfect day And Gods elect Children who are predestinate to salvation do so turne from their sins by hatred and disdaine that they never returne to them againe They think it not safe so to sport with the great God as to lament their sins past to day and commit the same which they bewail'd to morrow They never forget the frownes of an offended God and never but with sighes remember the great offence which he pardon'd And for this cause they are in Gods speciall favour and grace who in mercie forgets that he was offended by us if with griefe of heart we remember that we have offended him and so shun and avoid all sin for the time to come SYMBOLVM X. Detestatio praeteritorum peccatorum Veniam tibi cito et mouebo candelabrum tuum de loco suo nisi poenitentiam egeris Apoc. 2. Embleme XI Propension of our Will to good I haue inclined my hart to performe thy statutes alway euen vnto the end psal 119. v. 112 The 11 Signe IS A propensity of the will to Good set out by an Anchor with these words of the Psalmist PSAL. 119. I have enclin'd my heart to keepe thy testimonyes even to the end THis propensity of the will to good then exerts and shewes â—t selfe when a man is fully resolved and firmely purposes in his soule not to offend God by committing any greivous sin although for his resolution he be forced to lose all his goods and his life before which he preferrs obedience to Gods Commandements Psal 119. I have sworne and am stedfastly purposed to keep thy righteous Iudgements This vvas holy Davids and this is a good mans purpose Ludovic us Granatensis determinatly sayes thus It is a certaine signe of reprobation vvhen a man sinnes vvith facillity vvithout any sense of his danger vvithout any remorse of conscience or grief that he has displeas'd his gracious God That man is vvicked in an high degree vvho does not seriously desire to vvill that is good To vvill to be good is a great part of goodness He that has this vvill has made a good entrance into Religion Those that are predestinate to Heaven and happiness as they never will any thing that is evill So they vvill only that vvhich God almighty vvilleth Every houre nay every moment they cry out with Saint Paul Lord what wilt thou have me to do There is not any thing that I will refuse to suffer for thee I will not esteeme any thing too bitter too sharp or hard nothing too difficult and unsufferable so long as I may advance thy Glory I will overcome and master all by enduring and suffering whilst I have God for my defender and guid and what I cannot obtaine by force and might that I shall accomplish and get by my earnest desires and prayers Whither my feet cannot carry mee thither shall my thoughts flee And as the Marigold to the Sun so to thee O my God will I turne Psal 39. by subjecting alwayes my will to thine In the volume of the book it is written of mee that I should do thy will O my God Thy law I have placed within my heart it is settled in my memory fixed in my understanding and planted in my will St. Bernard being ever most ready and prompt to obey Gods vvill Ser. 3. de qua deb sayes in a certaine place I a poore and miserable man have but one mite that is my will and shall not I devote it to his will give that to him Who by giving himselfe for me restored me to my selfe who was lost It is just and meete that the divine wil should be the rule Anchor by which our wils ought 〈◊〉 be regulated
and fixed Excell 〈◊〉 is that saying of Epictetus an heathen man I have sayes he so framed my will that in all things it is conformable to the wil of God Is it his will to scorch mee with a burning feaver I presently submitt and say so will I would he have me attempt any difficulty I wil. would he have me enjoy the goods of this world I wil. Not enjoy them but to be poore I will Is it his will I should die I will And seeing now my will is changed into Gods so that what he wills I will no man may will or hinder me from doing that vvhich is Good Oh! hovv may this brave spirit in an heathen put us to the blush vvhat a shame is it for Gospell not to discerne those things which are seene by those who were wrap'd up in the darke night of blindness and Ignorance Let us then as we outstrip them in knowledge so exceed them in Devotion and say Thy will be done Thine O our God thine not ours be â—â—ne by us in earth as it is in heaven wherefore a me your selves 1 Mac. 3.58 and be valiant men and be ready to fight against the Nations your sins and vices and encourage your selves in the fight and in all your distresses with the words of Iudas to his brethren As the will of God is in heaven so be it v. 60. The Towne clock or that which belongs to the Church is a president for all the rest in the Towne to go by by it they are set And why should not the wills of men like so many little Clocks move according to the direction of that great one in heaven Why should they not follow only the will of God It is beyond all thought and expression It cannot be said or Imagin'd how pleasing and gratefull a thing it is to God Almighty when a man renounces his owne will and makes Gods will the rule of all his Actions Acts 13.22 J have found sayes God David the Son of Iesse a man after mine owne heart who will do all things that I will It seemes by this Text that God had been long a seeking and that now he seeks to find a man of that will and affection who only loves that which God likes and wills and nills that which God willeth and forbiddeth Having found such a man God is much delighted and pleased with him and expresses his joy in that joyfull exclamation oh I have found a man After my long search I have a man which will do all things that I will and command And hence it was that Christ the only begotten Son of God subjected his whole will to his Fathers Ioh. 6. for so he sayes of himselfe I came down from heaven not to do mine owne will but the will of him that sent mee That man is farre from ordering and squaring his life Actions by the rule of Gods will revealed in his word who will neither come when God calls nor obey when he commands A wise man feareth and departs from evill Pro. 14. Pro. 30. but a foole goes on and is confident He eates and wipes his mouth and then saith I have done no evill He that is thus desperatly perverse and foolish hath pawned his foule to the Devill and yet laughs is merry he has lost heaven and is not sensible of his misery he spends his dayes in a wanton jollity as if he had lost nothing Thus like a fool that is going to the Stocks or house of Correction he playes and sports while he is posting to damnation But on the contrary those that are destin'd to eternall glory have their minds so confirmed and establish'd in good and the love of it that they dread even the very shevv of evill â—nd the shadovv of sin That vvhich displeaseth God shall in no vvise please them The bent of their soules is so carried to that vvhich is pleasing to him that they neither think nor speak of any thing else It is the subject of their discourse and object of their thoughts and though they displease all men by their performance of any good duty they vvill do it so long as they be certaine and sure it is pleasing to God And vvith out all doubt their vvills are so enflam'd vvith divine love that they can upon better grounds cry out vvith Epictetus My God my love be it farre from mee not to vvill that that thou vvillest or to nill that vvhich thou vvouldest not have me to doe Thy will is my will nay my will is no more mine but now begins to be thine and therefore thy will is now to be followed because it has begun to be mine It is my duty to will that which thou willest and O my God I do will it vvilt thou have me sick I will or poore I will Afflicted with tormenting paine and griefe I will Or loaded with Injuries and contumelious speeches This also O Lord I am willing to beare Is it thy will I should be contemned and despised This too willingly I 'le suffer although this is greivous to flesh and blood Wilt thou have me left like a Cottage in a Garden of Cucumbers destitute of all helps and comforts In this likewise I vvill subscribe to thy good vvill and pleasure for I knovv that I am in the hands of a mercifull and indulgent Father wilt thou have me suffer the pangs of a troubled mind vvhich are to the vvicked the previous flashes of Hell torments These deare God vvill I endure patiently and vvould undergoe this burthen cheerefully even till the day of Judgement if thou Lord do'st think it fit and convenient for me vvilt thou have me spoil'd and bereav'd of those things I love next unto thee my God I confess it is an hard task to relinquish in our affections and to sustaine the loss of those things on vvhich vve have set our hearts yet even this I vvill endure because it is thy vvill I should suffer Wilt thou have me die All difficulties we know strike saile and stoop to this at which Nature shrinks yet I refuse not to die an hundred deaths on this condition that I may breath out my last breath in the armes of thy divine will and be compassed with the embraces of thy mercy Wilt thou have me die before my time before the thread of life be spun out This I will too though nature be not willing to it Wilt thou have me go to Heaven and shake off the fetters of mortallity vvherevvith I am clogged and held fast in affliction I vvill O my Lord I will Wilt thou send me to Hell Ah good Iesus that thou shouldest will this I have deserved it by my wicked deeds whereby I served the De vill with that willingness as if I had a will to go to his place but O my sweet Iesu when thou did'st shed thy most precious blood for me thou plainly shewd'st that thou wert unwilling I should be
sprout at length they grow to a Wood and thicket which cannot by any strength or force in us be rooted up However we must not dispaire but know that custome may be weak n'd by another which is better and our Crowne will be the more precious and sweet unto us the harder our fight is with our sins and infirmities and we may promise to our selves the victory if we sight under Gods shield if desiring to be conquerors we grapple with our vices and begge of God in our prayers to help and assist our weakness Let but Mâ—ses strike the waves of the Sea with his Rod God will take care for the rest and Israell shall pass safely over Ex. 14. when the Aegyptians shall be drown'd The Amorâ—â—e and the Canaanite shall be driven out of our coast if we do but inure our selves to fight and often skirmish with our enemies Sit still we may noâ— in sloath and Idleness Iob 7. The life of man upon earth is a warfare sayes Iob let no man trust himselfe for none has a more dangerous and treacherous enemy then himselfe with whom to make a truce is not very safe Neither can it be secure for us to lay downe our weapons and shut them up in our Armories untill we put off our flesh and lay that up in our Graves He that has a desire to get the victory over his Adversaries must perpetually watch and sleep in his Armes Saint Cyprian sayes excellently to this purpose It is the greatest pleasure to a man to have overcome his pleasures neither can there be a greater and more noble victory then that which we obtaine over our lusts and affections for he that overcomes his enemy is indeed the stronger but this is in respect of another but he that overcomes his lust is stronger then himselfe in that he overpowers his owne weakness The Musitian never leaves handling his Jarring strings untill he has reduc'd them to an harmonious concord And a man predestin'd to salvation never ceases to allay the tumults and reconcile the differences between Reason and his affections till he compose the quarrell in a religious peace If we may beleeve Plato our body is as it were an Harp our Reason the Harper or Musitian who now playes upon these strings anon upon those sometimes it has to do vvith the eyes sometimes with the Tongue in proposing certaine Lawes and prescriptions to both now it stops the cares then it binds the hands and is still employed in managing and ordering the senses sometimes an affection of Luxury begins to rise this is presently suppress'd by casting upon it the bridle of Chastity At other times an affection of impatiency does start up and swell like a blister or bile Reason lets not this alone but launces it and le ts out the corruption Saint Paul was a skillfull Musitian as appeares by that confession of his 1 Cor. 9. I chastise my body and bring it into subjection And thus Gods elect ones are principally employed in tuning their Instruments in winding up or letting down the pins Now they strive with their Anger then reprehend Envy now they stir up and awaken their drowsinesse by and by they bridle their Laughter and wantonnesse and if griefe be predominant they mitigate it with lenitives with the comforts that do spring and arise from Gods promises and the consideration of his providence With the forenam'd and like strings of passion Reason like a good Artist is ever busied remitting some and intending others till all at length they become harmonious free from debate and dissention Those that are mark'd for heaven Gods chosen people never give way to their loose affections They are the greatest Admirers of other mens vertues and the hardest Censurers of their owne infirmities and ever shew the least pity to themselves for if upon a privy search and enquiry into their owne bosomes they find any unlawfull desire or any lust that domineers in their brests they presently sentence it to death and Crucifie it This therefore is a signe that we are predestin'd to eternall life if we crucifie the flesh with its imbred vices and lusts They that do this belong to Christ To whom with the Father and the Holy Ghost be ascribed as is most due all Glory and Honour from this time forth and for ever more Amen SYMBOLVM XII Moderatio affectuum Sub te erit appetitus eius et tu dominaberis illiut Genes 4. AN APPENDIX To the twelve Signes of PREDESTINATION Concerning the paucity or small number of those that are predestinated to salvation SAint BERNARD shall put an end to the former discourse Ser. 2. de Oct Pasel who sayes the Lord knowes who are his and he only knowes whom he hath chosen from the beginning of the World But what man is there that knoweth whether he deferves love or hatred Therefore if it be certaine that a man in regard of his daily infirmities cannot be alwayes certaine of his Salvation who then will not be much delighted when one shall offer to his consideration the signes of Election And what rest can our Spirits find in themselves untill we have gotten some sure testimonies that we are predestinated to eternall joyes Faithfull and true is the word most worthy of all acceptation which commends unto us infallible testimonies and pledges of our salvation In this word indeed there is ministred comfort to the Efect and all manner of excuse is taken from the reprobate For when the signes and markes of our predestination are discovered he that neglects them is manifestly convinced that he disregards the state of his Soule and makes nothing of Heaven the Land of the living By right such a man ought to blame none but himselfe who will not understand nor be saved God has not by a blind Chance predestined these to Heaven and those to Hell knowne unto the Lord are his workes from the beginning of the world Act. 15. Prosp Resp 3. ad Object Gal. And Prosper saies That good men are not necessitated to perish because they are not predestinated but therefore not predestinated to life because God foresaw that by their wicked deeds they would deserve death Li. 1. ad simplic St. August consents with Prosper in this God saies he did not hate Esau as a man but as a man full of sin or as a notorious Sinner For God hates nothing in man but sin he saies also in another place thus It is sin alone that obstructs our way and stops our passage to Heaven We all hasten and post to one end or marke and there be divers paths and maine wayes in which we move and run to that end and many perish in their race The way that leads to life is narrow and thorny The way of perdition is spred with Roses soft and easie it is a descent into pleasant valleyes whereas the other is climbing up of high and rugged Mountaines Truth it selfe or Christ who is the
by his spirit which is the first union between God and us then that blessed spirit comes into the soule with discoveries The first union betweene Christ and a Soule it reveals unto it it 's maine sins the danger and filthiness of them It reveales likewise this truth that without Christ there is no salvation This discovery moves the soule to griefe and sorrow for it's sins it forceth teares from the eyes Gen. 1.2 and then the spirit of God moveth upon the face of these waters In this flood of teares the soule as I may so speak sailes to Christ and when it apprehendâ— it selfe by reason of it's Corruption to be in the suburbes or Iawes of Hell Gen. 8.9 it flies with the Dove to the Ark to the saving promises of the Gospell which are the Anchor and staie of our soules it takes hold on Christ and applies to it selfe for pardon of it's sins the merits of his passion Resurrection and Ascention The Application of which merits to our soules and Consciences The second Vnion between Christ the soule is the second union which is between us and Christ the Vnion of Faith And now having a tast of the goodness of God in the peace of Conscience and joy in the Holy Ghost a soule thus united to Christ is ready to cry out with that dying Martyr None but Christ None but Christ and with Saint Paul it counts all things but loss and dross in comparison of this great and incomparable purchase Phil. 3.8 This change in a soule thus trampling upon the World with scorn and contempt and prizing Christ above all earthly riches proceeds from that inward illumination of Gods Spirit proper only to the Elect convincing the soul of it's sinful wretchedness and discovering Gods Mercy reached out unto us in Christ who in his first approaches and accesses to an Elect soule to be sanctified breakes into it's dark roomes immittendo Spirituale lumen Note against the Illuminators to the time that this light neverdictates any thing repugnant to the Word by setting up as it were a Candle in it by clarifying it with spirituall * 1 Tim. 1.14.6.11 light and ravishing it with joy and Heavenly delight For when Christ is united to a Soule by his spirit and that soule to Christ by a justifying Faith which is ever attended with the band of * 1 Tim. 1.14.6.11 Love by vertue of this spirituall Vnion it being joyned to God in an holy Communion in a Communion of his Graces in a participation of his piety and Goodness in a Communication of his strength and comfort to siritaine it in all afflictions I say by vertue of that Vnion and this blessed Communion a Soule rejoyceth in God above all things with a * 1 Pet. 1. joy unspeakable and glorious a joy that can triumph and glory in the Cross rejoycing in tribulations Such a joy filled the brest and warmed the spirits of the Prophet David as appeares by that passage of his Psal 94.19 In the multitude of the Sorrowes which I had in my heart thy comforts have refreshed my soule Thus when Christ is in the heart wedded to it by Faith and love he turnes Water into Wine as he did at the marriage of Cana Ioh. 2.9 for when there are nothing but discomforts and terrors without then Christ cheares the heart within when there is nothing left but the water of affliction then Christ turnes that water into inward Consolation In the multitude of the sorrowes c. This was Dâ—uids case and this is the happy condition of Christs servants They receive the word in much affliction with joy in the Holy Ghost Thes 1 6. They greatly rejoyce though they be in heaviness 1 Pet. 1.6 And as this joy is Divine and heavenly quoad originem in regard of the principall Author of it flowing from a divine and heavenly fountaine that is Gods blessed Spirit so it is also celestiall and divine quoad objectum because it fasteneth on divine and Caelestiall objects A soule thus filsed with joy rejoyceth in nothing more then Gods favour and in the smiles of his gracious countenance and greeves for nothing less then the loss of worldly goods so long as it enjoyes God reconciled to it in Christ Augusâ—nus so long as it finds Lucrum in conscientia it cares not for damnum in crumâ—nâ A sanctified believing Christian slights all losses whilst he hath God in his Conscience and is assured of this that he is Christ's and Christ is His. 1 Cor. 23. Aquin. 〈◊〉 Q. 28 1. Now because that Joy as the Schooles determine ariseth from the Conjunction or fruition of the thing or person we love it will follow that when this Joy which I have proved to be divine is setled in us it is accompanied with a perswasion on which it is builded that God is our God in Christ Jesus by an eternall Election for we cannot neither do we usually rejoyce in things that either are not known or are uncertaine being built upon conjectures which are ever attended with doubtfull feares When our Saviour in his instructions to the seaventy disciples willed them to rejoyce because their names more written in heaven Luk 10.20 He intimated thereby that a man may attaine to a certaine knowledge of his Election which our Divines call a certainty of Faith in opposition to the Papists assurance by Hope or a speciall certainty when by Faith resting on the merits of Christ as having satisfied his Fathers Iustice and fullfilled the Law for us we apply to our selves the promise of Salvation because we find in our selves by a reflexive knowledge the performance of the condition annexed to the promise and accordingly â—eleive without doubt or wavering that remission of sinnes and redemption from Hell purchased by Christs death or his passive obedience and life everlasting obtained by his Active belong unto us Particular Faith and its properties This particular faith is a Jewell of great worth for God and Christ Heaven and happinesse depend upon it and as it relates to the promises held forth in the Gospell unto us it is made up or compounded of these three Ingredients First a consident perswasion that if I be not wanting to my selfe not neglectfull of the meanes and so faile not on my part Christ will not faile in his Secondly a forceing of all the powers and faculties of Soule and Body to performe the condition on which the promise is made Thirdly an Applying the conditionall promise by way of comparison and selfe-examination to my particular present Estate and condition and thence drawing this sweet Inference upon sight of the condition in my selfe that I am such a one to whom the promise belongeth and shall have a part in it if I persevere in well-doing and doe in the profession of godliness as the Kine did which carried the Ark to Bethshâ—mesh who took the strait way and