imperfect First How our Obedience must be qualified It must not be performed with limitations and restrictions to some few of Gods Commandements but unto them all without Exception Herod heard John Baptist willingly and did many things gladly yet rejected and made light of the * Thoâ— shalt not committ â—dultery seventh Commandement Mar. 6.20 many such Herods are there amongst us But they must know that the badge or mark of sound obedience is it's Vniversality it stretches it selfe to all Gods Commandements Ps 119. v. 6. Then shall I not be ashamed when I have respect unto all thy Commandements As he that amends repents and he that obeys beleeves so he that saith he beleeves or gives assent to the Infallible truth of God's word yet being bewitched with any sinful Custome enticed by any Commodity or hailed by any pleasure gives himselfe scope and liberty to live in the breach of any one of Gods Commandements be it secret or open as constant neglect of the duties of Religion in private usuall swearing or Lying secret thoughts and practises of Vncleaness unsatiable desires of earthly greatness and abundance unjust increase of Riches by biting Vsury Bribery or other secret indirect courses A man that allowes himselfe in these or the like practises contrary to Gods will revealed in his sacred word in heart he is an Infidell though in name he be a Christian He hath an evill heart full of unbeliese as the Apostle speaks Heb. 3.12 that having embraced certaine Truths not prejudiciall to it selfe upon vaine and worldly considerations and to which it may assent without crossing it's desires and purposes in others slips the Collar and departs from the living God by a refusall to yeeld Obedience to the Truth of that Command which shall any way oppose his carnall affection Ia. 2.10 That of Saint James must be held by us for a maxime most true in the Schole of Divinity VVhosoever shall keep the whole Law and yet faileth in one point is guilty of all For he that acknowledges not God's soveraignty to be the same in every Commandement but breakes one willfully and customarily keeps none at all for Conscience sake out of an humble acknowledgement of Gods supreame Authority And if occasion or an opportunity should invite him to sin he would be as ready to transgress in the rest as in any one Wherefore God Heb. 4.12 who is a discerner of the Spirit judges him according to the disposition of his heart at whose doore sin lyes within lurking and readie if a strong temptation should knock to break forth into open act To conclude this first qualification of our new Obedience I say with a reverend and learned Divine Obedience to many Commandements is indeed before God no Obedience but a flat sin if 〈◊〉 man wittingly and willingly carry a purpose within to break any duty of the Law Againe He that repents of one sin heartily and seriously doth truly repent of all And he that lives but in one known sin without repentance repents of none indeed although he pretends never so much reformation of life Secondly 2 Qualification As this Obedience must be Vniversall in regard of the Object which is the whole law of God so also it must be in regard of time It must reach and extend it selfe to the whole course of a man's life after he has made his peace with God and washed his soule in the laver of Repentance Non confideratur in Christianis principium sed finis Saies an ancient Father God respects not so much the beginning as the end in Christians Many for want of constancy and perseverance are now in Hell who made a faire shew in the world and began to set footing in the race of Piety Such as the course of a man's life is such is the man Our failings in this or that particular do not prejudice our estate before God if so be we renew our Repentance daily and make not a trade of sin It is not our falling into sin but our lying in it will damne us There be those now in Heaven that have beene greater sinners then some of those that are in Hell The reason or ground of this difference is only Repentance Heaven is no place for unrepentant sinners No uncleane thing shall enter there VVithout aro Doggs c. Rev. 21.27.22.15 Thirdly 3. Qualification It is required in new Obedience that it be also Vniforme that it proceed from the whole man which is David's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 His Holocaust mentioned in that paenitentiall Psalme Ps 51. v. 19. And this Holocaust or whole Burnt-Offering we then offer up unto God when every faculty of the Soule and every member of the body are contributaries to set forth His praise and advance his glory When our understandings are seasoned with high thoughts of God when we exalt him in our apprehensions to the highest degree of Majesty and debasing our selves with that good Patriarke to the lowest that may be Gen. 18.27 even to Dust and Ashes we subject our wills to God's will by an humble resignation of our selves to his divine pleasure and in a chearfull readiness either to do or suffer whatsoever in his holy wisdome he shall think fit for us When our affections are chiefly set upon God when we only feare his displeasure as a good Child is afraid of displeasing his Father and tremble at the very thought of sin whereby we may lose his favour when upon this ground we are no less afraid of sin then of Hell and had rather be punished there without sin then sin here without punishment Gen. 39.9 and with chast Joseph stick rather at the sin then at the Judgement which is ever sins attendant as those who if there were no Hell would shun the offence whereby the smiles of a loving God might be turned into the frownes of an angry Lord In a word when we love God above all things and for the love of him can suffer the losse of all things here below in hope of enjoying him one day above where there are pleasurs for evermore And when we love whatsoever God loveth when his love is made the rule of ours so that we can love the poorest Saint on earth above the richest Dives when we behold God's Image stamped upon that poore Lazarus the Image of his Holiness an inclination to all good and a freedome from all wickedness If our soules be thus tempered if the faculties be so well tuned This is that reasonable service commended by St. Paul Rom. 12.1 then are they a sacrifice acceptable to God And when all the members of our Bodyes are attemperd to our soules so as each and every one of them serves God in that way and in a full discharge of that work and duty for which it was made and created When all the powers of our Soules and al the parts of our bodies shall thus comply in a reverent devotion
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
and art thou moving to it Behold here is thy Viaticum thy provision for the way more costly then that was which Elias had in his passage to mount Horeb. If Christs Garment had such virtue in it that being only to touch'd it could stop an Issue of blood what efficacy what power may we conceive to be in his body when it is received and applyed by the hand of faith But you may say I am unworthy to partake of that divine food neither can I afford or give that reverence unto it which is meet I beseech you deare Brother let us not cover and cloake our sloathfullnesse with a colourable pretence ' of Reverence It is better sayes Aquinas to approach to this banquet out of love then out of a fond feare wholly to abstaine from it Part. 3.2.80 Art 10 and 3. St. Amb. expounds that Petition of the Lords Prayer Give us this day our daily Bread lib. 5 de Sac. c. 4. to be meant of the Supper of our Lord If it be daily Bread why receivest thou it but once a yeare Receive that daily which being received will profit thee So live that thou maist be fitted to receive it daily for he that is not fitted to receive it every day is unworthy to receive it after a yeares space when he has taken a surfeit in sinn and wickednesse lib 4. de Sac. c. 6. For as St. Amb. in another place if as often as the blood of Christ is poured out hee meanes the Wine in the chalice which is a signe of his blood it is poured out for the remission of sins It concerns mee to accept it ever with joy and thankfullnesse and that my sins may be wiped out and pardond I that alwayes wound my soule with sin ought alwayes to apply to those wounds a medicine Gemmadius Massi liensis determines this point well I neither praise nor discommend the Art of those who receive every day the holy Eucharist yet I exhort and perswade all Christians having first subdued their affections and repented heartily of their sins to communicate each Lords Day Hee that comes with a mind not infected with the love of sinne that man comes prepared And who so casts off all affections to his former sinnes that man ceases to hate and begins to love God Surely he is most ungratefull to his maker who for his sake and in obedience to his Command will not throw away and cast out the poyson of every pestilent and foule affection that so he may come prepar'd to the holy Communion with those that will not do this God is highly and deservedly displeased as appeares by that parable of the great man that made a Feast and invited Guests who would not come Luk 14.16 I say unto you said that Mr. of the Family that none of these men shall tast of my supper what Lord not tast of thy Supper why they are those that will not come and tast of it and dost thou Judge this to bee a fit punishment for their obstinate Rebellion so it is Their doome proceeded out of their own mouths They said they will not and God sayes they shall not Thus by their ungodly and rebellious will they shall be punish'd When the City of Samaria was straitned with a sore famine which threatned a generall destruction And Elisha promised that within a few dayes there should be great store and plenty of corne and other provision one of the lords of that City scoffing at his prediction answerd Though the Lord would make windowes in heaven could this thing come to passe to whom Eâ—isha replyed Behold thou shalt see it with thine eyes but shall not eate thereof It happend to that proud Lord as the Prophet foretold And thus at this day are many puâ—ished They see abundance or good store of this holy bread in the Eucharist but they eat not of it And thou cold Christian whose heart is frozen with hatred and malice ' thou who now contemnest Gods Ordinance thou shalt see the bread upon the Table and the Wine stand by it but God will not give thee grace to drink of this or tast of that Thou shalt see and heare of many who have beene refreshd by this heavenly banquet whilst thou in the meane time art starved and famished Because thou hast excluded thy selfe thou art debarred from comming to Gods Table by which thou mightst have beene plentifully fed and satisfied However it bee thus with the ungodly and wicked yet those that are predestinated to eternall life that are the genuine and true sons of God count it as a marke of Gods high displeasure to want this heavenly bread and therefore they neglect no opportunity omit no occasion whereby they may obtaine and purchase it for they are not Ignorant that the most provident Creatour hath allotted its proper food to every creature as to Eagles birds to Lyons wild beasts to the Horse Oates to an Ox Hay to sheepe Grasse to the Whale fishes to man bread that comes out of the Earth but to those that are his Sons by the grace of Adoption hee hath appointed better food that is bread from Heaven This heavenly bread this bread of Sons this bread of Angells Gods adopted Saints for the most part receive with an ardent desire with most submissive reverence and with that affection which becomes Gods beloved Children who had rather shew themselves to be Gods sons by immodest piety then appeare to bee his Enemies by an impious modesty If to any ones conscience who is in the number of the praedestinate Christ should thus speake by the still voyce of his spirit whilst he is receiving the holy Sacrament Consider seriously with thy most collected thoughts what and how great things I have done and suffered of my meere love to thee to expâ—ate thy sinnes Lift up the Eyes of thy soâ—â—e and behold with good attention the thornes that peirced my head and the many Sorrowes that rent my heart My body was wounded with whips and nails but my soule received its wounds from many great and unsufferable Injuries For thy sake I had almost in the garden selt deaths stroke There the lashes of my inward griefs did anticipate the whipping of Herods Souldiers Thinke not with thy selfe what I suffered from my foes when such heauy strokes were laid on me by my freinds Thou Knowest upon how hard a bed I dyed for thee If thou hads't not find I had not suffered My loue that thou mayst vnderstand the greatnesse of it moued me to undergoe the most bitâ—er and Ignominious death but none could he sound more bitter and Ignominious then that I did sustaine for thee the death of the crosse Behold I I who am the son of God haue died for thee poore sinfull man and if that death had not beene sufficient I would not haue refused to dye a thousand times more to have redeem'd thee from the power of death and Hell But what wilt thou doe
God what man is there who is not ready to retort and say To me belongs revenge and I will repay it God opposes this bold reply once againe in the Scriptures Rom. â—2 Vengance is mine and I will repay it Here flesh and blood dares once more oppose its maker and say nay Lord Vengence I will challenge it is mine and I will repay it Thou art too easy to be entreated thy Revenge comes slowly and oftentimes too late Thus out of a rash and wicked boldness we dare challenge Gods prerogative and invade his royall priviledge Out of his hand we snatch the Sword which he only should draw to cut off our enemies and being the party offended contrary to all equity we take upon us the property of a Judge Rufsinus Aquiliensis Ruff. l. 3. n 77. Pelag. lib. n. 10. and many other Greek Interpreters tell us that a certaine man having sustaind a great Injury made his complaint to one Sisojus a most Religious old man a Magistrate in that place so also he described with bitter and sharp invectives the manner of his Injury being so me words of disgrace and withall beseechd him saying Suffer me to shew my selfe a man and to revenge my selfe on my adversary But the good old man did earnestly request him that he would not by shewing himself a man turne Devill and also advised him to leave all Revenge to God who is a strong and unresistable revenger of the wicked who for the Injuries they do to Gods servants shall not escape but be certainely punished But I am resolv'd said the other not to pardon my enemy and never to desist till I have done to him as he hath done to me To whom the old man once againe replied thus I beseech you so prove your self to be a man that withall you forfeit not the name of Christian and attend to what reason dictates to you not to that which is enjoynd by the violent command of passion To this the other answers yes but reason tells us that he is not to be spard who wold not forbeare others To whom Sisoius thus once againe But my friend this thing thou speakest of is not in thy power to will or do The right and power of the sword in this cause belongs only to God The God to whom Vengeance belongs is the Lord of Heaven and has power to do what he will with his Creature this liberty is denyed to us And I suppose thou knowest what Christ has said not by way of Counsel but precept and command That we owe to our enemies not only pardon but also prayers love and courtesies My Father retorted the other to this my mind is like the troubled Sea and will never rest or be at quiet till I be avenged on my Adversary Seeing therefore replyed Sisoius thou art resolved to take revenge Let me advise thee not to be too hasty Let us I beseech you first present our requests to God in Prayer upon this both fel upon their knees and the old man Sisoius conceived a prayer in these words O God we present not our selves before thy Majesty to desire thy help or assistance for that at this time we have no need of it neither do we entreat thee to take any care for us for we will looke to and provide for our selves Vengeance belongs to us and we will repay it and we now are fully resolved to subdue our enemies and to bring them under our feet for the many injuries they have done us When the good old man had finished his prayer the other was so astonied with a confused amazement and shame that instantly he fell downe at the old mans feet and being thus prostrate he wept bitterly and promised that he would forgive his enemy and not revenge himself no not in word And indeed this is the Command of our just God this is the mark of Gods Sons willingly and readily to pardon those that offend them and when they have an opportunity to requite the offence with a beneficiall courtesie See sayes St. Paul that no man render evill for evill Thes 5. but alwayes follow that which is good both towards your selves and towards all men Thus Paul but Christ our Saviour has left us a more strict Injunction when he sayes more plainly But I say unto you that heare me Love your Enemies Lu. 6. do good to them that hate you bless them that curse you And as ye would that men should do unto you so do ye unto them And if you love those that love you what thanks have you for sinners do the same And if you do good to those that do good to you what thanks have you for Sinners do the same But I say unto you love your enemies and your reward shall be great and you shall be called the Sons of the most high because he is bountifull even to the ingratefull and to the wicked These duties good God thou commandest and largely doest thou promise but O Lord how many be there that will not lend to thee an eare how many are there in the World who prefer their lust and hatred before thy word and therefore they most audaciously profess they will not leave their malice nor by any threats be Esseminated into a facility of pardoning an offence Nothing is more pleasant to them then to pay their enemies with their owne Coyne to requite wound for wound and words for words And if God should do by them as he did by Salomon offer to give them what they did wish 1. K. 3. I beleeve they would not as he did desire wisdom rather Revenge They undoubtedly would cry to God and say Lord give us the lives of our enemies and it shall suffice us Behold here a lively picture of the spirit of Revenge which uses to contemne Gods Law to esteeme little or nothing of his threats and not only not to suffer but to returne an Injury to be ragingly angry but for a small word to follow the violent motion of an unruly passion and to load an enimy with curses and execrations This desire of Revenge sayes Tertullian proceeds either from vaine-glory or malice Lib de pat c. 8.9.10.11 The former is every where by all wise men contemn'd The latter is most odious to God especially in this case because it doubles and repeats an evill which was but once committed For what difference is there betweene him that provokes a man by an Injury and him that is provok'd if he revenges himselfe but only this that the one is in the first place found guilty the other in the second both of wickedness and wronging God in that they disobey his word wherein we are taught if a man smite us on one cheek to turne the other and to tire our enemies in piety by our patience for by our patient bearing with their wicked doings we torment and vex them as it were with scourges and whips Tell me I pray you
sentenc'd to that place of torments and by vertue of thy merit my nature was sanctified my vvill changed But if it were so as indeed it cannot be that I must choose one of these two either to be happy that thy just will should be frustrated or damned that it might be executed and fullfil'd I proclaime and pronounce to the praise of thy Justice that it were better for me to be damned that so thy will o God may be in me ratified But o eternall goodness I know am perswaded that thou willest not my death because thou therefore vvould'st have thy Son die upon the Cross that I might not dye an eternall death which is a perpetuall banishment from thee the fountaine of all bliss Wherefore I beseech thee deare Father by the merits of the bitter death of thy Son preserve me from the bands of eternall death Behold the wounds behold that blood that precious blood which was shed for me and by which thy Iustice was satisfied who would'st not spare thy Son that I thy poore servant might be redeem'd from destruction O King immortall and of eternall glory do with me novv what thou pleasest and so sanctifie my vvill that it may yeeld it selfe to be govern'd by thee in all things The Issues of thy will shall be sweet and pleasant to me Whatsoever thou willest most gladly will I doe Psal 106. My heart is ready O God my heart is ready Such servants the great Lord of heaven does love who observe their Masters nod with so vigilant an eye that the will of their Lord is their Law and rule by which their lives and Actions are regulated who likewise can with cheer fullness say It is the Lord let him do what he pleases There is nothing better then to feare God nothing sweeter then to take heed to the Commandements of the Lord. Eccl. 23. God delights in those servants who observe his precepts and keepe his commands with all care and diligence Who are ready at his beck to obey and bow when he would have them bend who likewise though most afflicted can in one day cheerefully even a thousand and more times cry and say with heart and voyce God's will be done and let him doe whatsoever he pleases Thus whatsoever these good men will God wills the same for they most constantly and reselutely will not that which they know God wills not but hate and abhorre it By this meanes such holy minded men obtaine what ever they desire because they desire nothing else but this that they may conforme themselves wholly and onely to Gods good will and pleasure They know how true that is which St. Hierome once said when he writ to Paula concerning the death of Blaesilla God is good and all that a good God doth must needs be good Neither doe men who are well minded who have good and holy wills account any thing evill which comes from a good God Are they in health They give thanks for this to their maker Are they rich even in this they acknowledge the vvill of their Lord and praise their loving Father Are they bereav'd of their deare friends by death They lament and bewaile their loss but because they know this to be the good pleasure of their Lord they sustaine and suffer it with a joyfull mind and are contented Is their onely son taken from them This is hard but to be endured because he is taken away by that God from whom he was sent or rather lent Does poverty which is a sore burden lye hard upon them or sickness which is heavier then that does contumely or contempt afflict their patient soules doe whole troopes of Injuries provoke their spirits for all this and in these great extremities they suffer no other speeches to fall from their Tongues but this What the Lord hath pleased so hath he done and it is well done God be praised God be Blessed for it With such sanctified and reformed wills ever subjected to Gods the righteous are settled and staied as it were with an Anchor in the mid'st of many Tempests Stormes and Changes which shake the minds of those that are not built upon Christ who is a strong foundation But the godly relying upon Christ his all sufficient merits and throwing themselves upon God by an entire subjection to his vvord by suffering vvhat he vvills and doing vvhat he commands standing in this holy posture of their soules they expect their last houre the houre of their change and think every misfortune and calamity short and little that shall be seconded vvith an happy state and condition which shall be eternall and never have end SYMBOLVM XI Voluntatis in bonum propensio Inclinaui cor meum ad faciendas justificationes tuas in aeternum propter retributionem Psal 118. Embleme XII Moderation of our passions Thy desire shall be subiect to thine husband and hee shall rule over thee Genesis 3.16 The twelfth signe IS The moderation of our affections set out by a vvell-tuned Lute The vvord or motto annexed to it GEN. 3.16 Thy desire shall be subjest to thine Husband and he shall rule over thee i.e. The sensitive appetite shall be subject to the command of Reason THey that be Christs have crucified their flesh with the vices and lusts thereof Gal. â— So sayes St. Paul Elegantly Saint Bern. commenting upon Christs words inviting us to come unto him He that will come after me let him deny himselfe It is sayes hee as if Christ had said He that desires to enjoy mee let him despise himselfe and he that would do my will must learn to forsake and break his owne We may be wearied in the fight but after victory we shall be crown'd And this is the way to gaine life to die daily to our selves and to mortifie our affections where and in whom they live there reason is dead And therefore holy David prai'd thus unto the Lord. Psal 119. Open mine eyes that I may see the wondrous things of thy law As if he should have said I know o Lord that in thy law are hid and conteined great and sublime mysteries but I am a poore sinfull man cumbred and pressed vvith the burthen of my flesh subject to divers affections and lusts neither am I Ignorant how great is their power and strength they molest my thoughts and blind my understanding Doe thou therefore of thy goodness open my eyes and dispell the mist of error which is spread in my foule by meanes of my affections Concerning these raging passions Seneca sayes not amiss Ep. 85. et 116. It is far more easy to stop their beginnings then to master or rule their violence for as the body that is cast down headlong from an high Tovver has no command of it selfe nor power to resist or stay its selfe before it falls to the ground even so the mind if it has thrown itselfe upon any base passion if it hath yeelded it selfe captive to any untamed
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