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
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
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
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
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
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
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
because for thee there is an inheritance reserv'd a full and everlasting possession of all happiness God spares them in this life for a time whom hee intends to damne to eternall paines That man passes to a Prison through faire and pleasant Medowes who posts to destruction and makes hast to ruine living all his life long in pleasure at ease Some observe that Roses grovving next to a bed of Onions send forth a more fragant and delitious sent And even God that heavenly Gardiner he hath his Roses which smell most sweetly Such are men destin'd to Salvation whose life and Actions savour of God and Goodness These Roses God Almighty doth so plant in the Garden of the Church that for the most part they are beset and begirt with weeds for the more honest and Religious a man is he shall find the more enemies even wicked and ungodly wretches who will boldly assault him with divers injuries and the Godly are ever subject to most Calamities Thus the fragrancy of of Roses is encreased by the proximity of stinking Garlick or Onions Moreover it is affirmed by others versed in the skill of Herbs and Plants that a Rose which by Aâ—t grows without pricks hath no smell Even so our vertues chiefly patience would loose their fragrancy would not be so glorious if they did want the sharp pricks of adversity which is the best Mistrisse whereby we learn and know how much wee have profited in the School of Christ That man as yet hath not begun to know himself who hath not beheld the face of his Soule in the glasse of misery and distresse Hee that hath tasted of Christs bitter Cup hath gotten a good degree of knowledg Those stars shine by night which are not seene by day in the suns bright eye-dazling light Iust so True vertue which appeares not in the noone-tide of prosperity shews its lustre in the dark night of Adversity And to speak the truth God our caelestiall Lord and Master is not so well pleasd with those servants who do with fidelity and carefullnesse what he commands as with those who suffer Adversity with patience And a cheereful reliance upon his Fatherly Goodnesse The Eagle to make tryall of her young Ones brings them to the Sun and concludes they are of a right stamp and breed if they can endure his scorching beames The Refiner of Silver tryes his mettall by a touch-stone and Christ tries his Servants in the furnace of Affliction Wee may then upon better ground then the Ancient Romans did cry out and say To do and to suffer hard and difficult things is the duty and property of good Christians Christ our head did go before us in this way of suffering and we his members must follow him in the same way with alacrity and Patience SYMBOLVM V. Tribulatio perpetua cum patientia Beati qui nunc fletis quia ridebitis Luc. 5. Embleme VI. Frequenting Sermons The wise man shall increase his wisdome by hearing pro 1 v. 5. The Sixth Signe IS The faithfull hearing of Gods Word exemplifyed by a Figg-Tree with this Subscription PROV 15. A wise man will heare and encreaso in wisdome THe Figge-Tree which Christ so often named in his Sermons at Christs command flaggd and withered in a moment wee may therfore rightly term itadutifulhearer of the heavenly vvord And for this cause by it is denoted the hearing of the word of God which wee may prove out of the very mouth of Christ to be a certain signe that we are predestinated to heaven and happinesse He that is of God heareth Gods word Ioh. 8.47 sayes our Saviour Saint Amb. upon the 1â—8 Psalme sayes well to this purpose How can the Word of God bee sweet to thy palate and pleasant to thy tast which is corrupted with bitter wickednesse That which we heare willingly Isid we doe without difficulty But those are the only true hearers of Gods Word whom our Saviour pronounc'd happy when he said Blessed are they that heare the word of God and keep it In vain or to little purpose is that kept in our memories which is not likewise kept in our lives There are who retain what they heare So that they never forget and yet their life and conversation is no whit amended Like as the Hart desireth the water-brookes so doth the Soul of one that is predestinated pant after heavenly things and desire to partake of Gods Ordinances his word and Sacraments he layes aside all businesse breaks off his sports and omitssometime to provide for his body its ordinary sustenance he has no thought of feasting he is urgent with his Servants to go to Church to heare the Sermon admits of no excuses but forces them to their duties Hee is not scared with a storm or tempest neither cares he for faire weather and prefers the Churches roofe before all the pleasures which the fields can afford and when he is come to Gods house he is most attentive in hearing but never weary nor satiated with the word A dutifull eare will attend to wisdome with all care and diligence So sayes the son of Syrach Eccle. 3. And certainly there can be no better nor no surer Wisdome had then that which may bee gathred out of the vvord of God The devout soule sayes St. Ber. seeks after the word by which if it consents to it its errors may be corrected The understanding enlightned with the knowledg of God out of which too as it were a rich Mine The Treasures of Vertue and Wisdom may be acquired the vvill may be reformed the affections made conformable to the strait rule of Gods commandements and the heart filled vvith unspeakable delight and comforts The soul that is replenished vvith this heavenly food how does it cry out vvith the Prophet Ieremy Jerem. 15.16 Thy words were found by me and I did eat them and thy word was unto me the joy and rejoycing of my heart St. Chrys. sayes vvell and truly to this purpose As to be hungry is a signe that the body is in health so to love the divine Oracles of the vvord of God is an infallible argument of an healthfull soul And vvho can beleeve that his mind is in a good temper Hom. 14. in Gen. not sick of a phrensie who stops his eares from hearing the truth and opens them vvide to fables the delight of fools vvho vvil not say that he is sick of madness Who vvhilst the Preacher is declaiming against sin in the Church is acting the same at home vvithout all remorse of conscience and instead of hearing a godly exhortation to repentance is either carovvsing vvith his companions or playing at Dice or wasting precious hours in vaine talk and idle walkes and if he does neither of these yet whilst the preacher is sweating in the Pulpit he is either hunting in the Woods or sleeping at home upon a soft downy Bed neither doth this drowsie Dormouse blush to be surprizd even at Noone-tide in his
and openly affirme to his face that it was not lawfull for him to have his Brothers Wife and undoubtedly prov'd this by a continued and long discourse yet Herod heard him willingly Such and so great was Herods desire to heare the Baptist who did not spare the Tyrant did not cover his other sinnes with the Mantle of Silence Saint Luke witnesses as much where he sayes When Herod the Tetrarch was rebuked by him for Herodias his Brother Philips Wife Luk 3.19 and for all the evills which he had done Hence we may inferre that Saint Iohn did freely inveigh against Herods tyranny his many murthers and Tributes which he had coveteously collected and prodigally wasted upon his ungodly Lust yet for all this Herod heard him willingly So great was Herods patience at the rebukes of this Preacher that he was neither offended at his first Sermon which was more vehement neither at the second nor at the third nor at many others that followed but still heard him willingly Saint Iohn never seemd to Herod to have preach'd too often or too long neither was he condemned for his plaine expressions or blam'd for his sharpenesse in his bitter Invectives but Herod heard him gladly and did many things according to the Baptists instructions and if he had but persevered he should have had no cause to complaine of his unhappiness for the Truth was fully revealed unto him which stood him in no stead for want of perseverance Seneca once lamented the want of freedome in declaring the truth in his times Lib. 6. de Ben. I will tell you what great men stand in need of sayes he and what is wanting to those who abound in all worldly pleasures and contents They want a man to tell them the truth See you not sayes he there how a desire of regaining their lost liberty hurries some men into ruine whilest there is noâ— a man to be found who by his disswasions will divert them from posting to destruction But now asâ— that friends so call'd do frequently practise is to flatter and deceivâ— others by their soothing speeches and all for their owne ends and advantage Saint Iohn did not so by Herod but shewed himselfe to be a Monitor of so candid a brest and of so free an expression that to conceale the Truth and to tell a lye was all one to him He therefore daily and hourely sounded this in the Kings eares Herod it is not lawfull for thee it is not lawfull for thee c. where are now those delicate ones men of Itching eares who if they suppose themselves to be struck at but with one little word and that too wrested or not well understood they are ready to fly in the Preachers face and avoyd the Pulpit They are worse in this respect then Herod the parricide and Adusterer who did shun many a sin at the Baptists preaching which â—hey do not but contemne their miâ—â—isters Doctrine and shun their Sermons which might be a mediâ—ine to heale their vices thus did â—ot Herod by Iohn Baptist That man joynes hand with the Devill who is so proud that he thinkes he â—as no need of the hand of an helâ—er And he commends a Scholler â—o be taught by a fool who acknowledges none but himselfe for 〈◊〉 Teacher But whoever he be that â—s so wise in his own conceipt as â—hat he scornes to be taught by any â—ut himself that man shewes that â—he has more pride then wit Neither can there be in him the love of â—ertue in whom there is setled an ungodly hatred and neglect of that â—eavenly Doctrine which if heard with faith and good Attention is able to translate our soules to that â—lace from whence they came Aloaâ—hing to heare the word preached â—s the beginning or first step of our â—eparting from God Neither can â—e be said or thought to love God who rejects those wholesome precepts contained in his word Thâ— touchstone tryes Gold and thâ— thoughts of mens hearts are revealed by the Gospell of Christ Iâ— discovers unto us that we shall be judged not only by our workes buâ— also by our thoughts which if sinfull are breaches of Gods holy Commandements Delight therefore in Gods word heare and keepe it Treasure it up in thy memory and practise it in thâ— life SYMBOLVM VI. Auditio verbi Dei Audiens sapiens sapientior erit Prouerb 15. Embleme VII Almes-deedes And hee gaue euery man comande ment concerning his neighbour Eccle 17. v. 14. The seventh signe That a man is in the number of the elect is a bountifull and free heart shewing it selfe in Almes-deeds and mercy to the afflited This the Author sets out by a Plant which is call'd Tabaccus under it these words out of ECCLESIASTICVS 17.12 God hath given every man a Commandement concerning his Neighbour THis Plant hath many soveraigne vertues it is famous for it's cure of wounds and Vlcers Poverty is the bodyes Vlcer sore and grievous Sin is the Vlcer of the soule far more dangerous Almsdeeds joynd with faith in Christs merits conduce much to the curing both of our Bodyes and Soules Put on sayes Saint Paul as the elect of God bowels of mercy Col. 3. in which words he requires not only the hand of the giver but also the affection Psalm 41. Blessed is the man that considers the poor and needy the Lord shall deliver him in the time of trouble This is ratifyed and confirmed by a Syllogisme taken out of Gods word it is this He that borroweth is servant to the Lender but the rich and allsufficient Lord of Heaven and Earth in and by the poor borroweth of man The conclusion is evident The minor proposition is proved by Salomon Prov. 18. He that hath mercy on the poor lendeth unto the Lord which is the same with this the Lord borroweth of him that takes pitty of a poor man Saint Aug. in one of his Homilies presents Christ unto us thus begging an Almes Give me of that which I have bestowed on thee I desire only mine owne Give and restore I have bin thy benefactor now make mee thy debtor and let me find thee an Vsurer Thou givest to me of thy temporall Goods I will restore to thee eternall I will restore thee to thy self when I shall give my self to thee in glorifying thee hereafter both in soul and body Greg. Naz. Soares as high in a lofty expression Shew thy selfe a God to the distressed imitating Gods mercy for a man resembles the deity in nothing more then in being pitiful to the poor whom God has left and bequeathed to thy care that thou shouldst be to him as a God i. e. Iob. 29. an help and comforter I was a Father to the poor and when I knew not the cause I sought it out diligently I was an Eye to the blind and Feet to the lame So the holy man Job commends to us his charity for our imitation Tobit who was most deare to God sayes thus in
whether or no we do not derogate from Gods honour when we arrogate to our selves the power of revenging and defending our selves God is the Arbitrator or Proctour of patience and if you commit the managing and care of your abuse to him he will be in thy behalfe Revenger commend your losse to his providence and you will fine him a Restorer trust him with thâ— cure of thy Grief and he will be thy Physitian or healer At the houre of death commend thy spirit into his hands and at the last great day he will be thy Rayser and reuniting thy body to thy soule he will glorifie both of them together in his heavenly Kingdome But an impatient and froward man may object and say with him in the Poet What shall I alwayes be a silent Auditor being so oft provok'd shall I never repay the wrong that is done unto mee so it is my Christian Brother never think thou of requiting an Injury although thou beest an hundred nay a thousand times abused if thou desirest to be reckon'd amongst Gods Sons commit thy self and thy cause to thy heavenly Fathers hands and with a patient silence suffer and beare with thy Adversaries malice My Children suffer patiently the wrath that is to come upon you from God Barue 4.15 for thine enemy hath persecuted thee but shortly thou shalt see his destruction and shalt tread upon his neck Thus did God once comfort his people by his servant Barue And by St. Paul he sayes He that has done wrong Col. 3.25 shall receive for the wrong which he hath done But perhaps thou wilt farther say well Sir I will forgive but never forget the injury Is it so indeed do ye think that God will be mocked do you think this kind of liberality is pleasing to God if it be so that you are resolved to do no otherwise then expect the same measure of bounty at the hands of the Lord. Should a man sayes Ecclesiasticus beare hatâ—ed against a man Eeclus 28.3 4. and desire forgiveness of God he will shew no mercy to a man that is like himself and will he aske forgiveness of his owne sins if he that is but flesh nâ—â—â—ish hatred and askâ— pardon of God who will entreat for that man I suppose none It is a vaine pretence of clemency and pitty to say I will not revenge such an Injury and yet never forget it Whatsoever thou givest and forgivest give and forgive it entirely or else for ever dispaire of mercy from God you know what Christ threatens in the Gospell So shall my heavenly Father do unto you Mat. 81. â— if ye forgive not every one his Brother from your hearts To this some great one may object All this I beleeve to be true and I vvould readily vvithout much adoe forgive and pardon my enemy but I am a man of publicke Authority No man shall think to abuse me and go unpunished I must and vvill defend my honour vvhich is Ecclips'd and my reputation vvhich is stained Such ansvvers have fallen from some mens lips but I beseech you Christian Brethren let us not play the Sophisters and dispute the case in so serious a point that concerns our salvation saye aside all painted phrases and all expressions gilded vvith a pretence of colourable excuses Saint Stephen was one that bare a publick office yet he threw not back a stone against those that ston'd him neither would he defend his honour so as to forfeit his Religion but cried out with a loud voyce Lord lay not this sin to their charge In like manner our crucified Lord and Saviour Christ Iesus did not as the Son of man only but also as the Son of God utter these words with devout teares to his Heavenly Father Father forgive them There is no mortall man of so great Majesty and worth but that he may without any the least blot to his reputation forgive an injury offered to his person Thou shalt not seek revenge Levit. 19. nor be mindfull of an injury from any of the Children of thy people So God by his servant Moses exhorts all Magistrates But thou wilt say I never gave that knave any cause of offence It may be so and I must tell thee if a cause had bin ministred that which thou sustainest could not be termed an Injury but it would be said that thou hadst hurt him and he wounded thee But what do you meane by talking of a Cause wherein did Ioseph trespass against his Brethren when he told them his Dreame And yet even Ioseph the Viceroy of Aegypt though so abus'd in a generous and brave silence buried all his injuries and rewarded them with great benefits which his Brethren who had sold him received at his hands But you will object and say But Sir the Injury is no small nor light one But now why do you exaggerate the greatness of your Ingury if the offences which thou forgivest be small thy praise will not be great And unless thou be exercisd with great crosses and Jujuries never expect to be famous for thy great vertues ' Heare what St. Hier. c. 5. in Mat. 9. Hierome sayes God is be it spoken with reverence a Smith his enemies are his Files and Hammers by which he purges and takes off our dross from us and being thus purg'd polish'd he stampes upon our soules the Image of holliness But let me ask thee whosoever thou beest that complainest of thy sufferings hast thou been ston'd with Paul hast thou ever been scourged and crucified with Christ No let this then teach thee humility and patience In that thou art not in so bad a case as thy betters But I am of a Noble he of a base parentage why should he not then feel the smart of my revenge poore mistaken man you are both of the earth earthy yours may be of the better meld yet dust thou art and to dust shalt thou returne as well as thy poorer Adversary If a desire of revenge overcome thee thou art not of the Son of the nobles but a servant of sin and wickedness Ecclus. 28. Remember therefore thy latter end and cease to live in enmity in debate and strife Thou maist say after all this Although I Revenge not my selfe upon mine enemy although I forbeare to do this yet I cannot so Command my passion as not to have a will and great desire to it Thou maist if thou wilt command thy affections But so long as thou doest minister to thy mind matter for thy hatred to feed on thy thoughts before God are as bitter as Wormewood thou bearest in thy brest nettles Thornes Thistles with which thy conscience is miserably wrack'd and tortur'd Againe Thou wilt say I burne with the flame of revengfull thoughts Let me tell thee unless thou put out and extinguish this fire betimes thou wilt cause God to shut thee out of Heaven to lock the gate of it upon thee and to doome thee to that
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
of nature impose upon us a taske which may be done with more facility Forgive ye shal be forgiven Thus Christ againe Our Answer is this we cannot and that you may know we cannot know that we will not bridle our Anger with the curbe of Reason we will not hold in our Teeth nor containe our hand And who can command his thoughts we are therefore resolv'd to meditate and practise revenge If you forgive men their sins your heavenly Father will also forgive you your trespasses This is Christs loving and sweet admonition to us but we ungodly miscreants make ansvver to this vve would vvillingly dye so that vve might first see our enemies perish O my Christian Brethren do you hate Heaven so that you vvill vvith a speedy course post to Hell have you banish'd that Petition in the Lords Prayer out of your thoughts Forgive us our trespasses as we forgive them that trespass against us From this you may inferre that either your enemies are to be loved or that you cast a snare upon your selves as oft as you put up this request to God As vve forgive others so Lord do thou forgive us But we forgive nothing out of an implacable hatred to mens persons vve are ever forvvard to punish and revenge the least affront or hurt vve receive from them Therefore O Lord forgive us nothing but punish so oft as vve offend This is the language of our Esawes the Reprobate not of Gods elect ones vvho although they receive never so great hurt and dammage from their enemies yet they are ready to call to God and say vvith their Saviour Father forgive them c. And Lord lay not this sin to their charge I forgive all I remit all and vvill revenge none This is the voyce of Iacob of one ordain'd to life and salvation But before I put a period to this discourse I must entreat all those who shall peruse this and not love their enemies to tell me ingeniously whether they beseeve these things to be true Certainly they vvill ansvver affirmatively unless they can imagine that Christ vvill deceive us or that Truth it selfe can lye If then these things be true nay most true what wicked contumacy then are they guilty of vvho out of an obstinate spirit make a mock at Gods word and contemne his commands Christ calls and commands Love not only your friends but also your very enemies if they have vvrong'd you pardon and remit al their injuries Christ may command yet you are stifly resolv'd to hate and persecute not to pardon your enemies and detractors What is God and Christ is Heaven and happines of so little vvorth in your esteeme that the promise of so great a revvard cannot vvrest and extort from your tongues and hearts this one vvord I forgive I remit and the Lord pardon that man his sin whosoever he be that has done me any wrong What for all this which has bin delivered do ye stand yet as stocks without sense and voice without any motion or inclination to forgive and pardon Does your Iron brest yet breath Reveng Doe ye yet cry the Devill or the Gallowes take him that has wrong'd mee Doe ye still wish mischief to him do you still hate your enemy And will not ye hearken to Christ listen to what he commands If you are fully minded not to cast out this poyson enjoy your malice but let me tell you for a certaine doe what you will take what course you please you are in the road vvay to hell and out of that vvhich leads to Heaven Faith and loye lead to this malice and hatred to that For most true is that saying of a learned and devout Author He that ceases not to hate his enemy cannot love God SYMBOLVM IX Dilectio inimicorum Noli vinci a malo sed vince in bono malum ad Rom. 12. Embleme X. Detestation of Sins past I will come vnto thee quickly remoue thy candlestick out of his place except thou repent Rou 2. v. 5 The tenth signe IS A detestation and loathing of our former sins The emblem of which he makes Whips and scourges to shew that vvhen vve truly hate our sins vve subdue them and our lust by chastising our selves Ps 69.10 as David did with fasting and religious duties Vnder that Emblem vve have these vvords APOC. 2. I Will come quickly and unless thou repentest I will remove thy Candlestick from thee ST Augustine covnts it an abominable vvickednes for a man to record his former sins and to glory in them with a certaine joy and delight when as he should rather greive for them and use the best meanes to release his soule from their power and his conscience from the guilt of them Lib. 5. de lib. arb For as the same St. Aug. truly affirmes He that beates his breast out of a seeming sorrow for his offence and does not correct his ill life and manners that man rather hardens his heart then removes his sins David mourning for his transgressions sayes thus of himself Psalm 51. My sins is ever before mee and therefore he entreats God so earnestly to create in him a cleane heart and to renew a right spirit within him Happy and blessed are those men who so lament and with a generous hatred so detest their sins that they grieve for this because they can grieve no more nor so much as they should and are therefore sorrovvfull for that they sorrovv less then they ought or vvould And truly this sorrow which is according to God 2 Cor. 7. or Godly sorrow worketh repentance unto salvation not to be repented of i. e. stable and firme which is to be noted with an attentive consideration For many recover and obtaine salvation by their Repentance but not a firme and stable salvation They relapss into sin againe and so lose their former joy and comfort Therefore Christ expresly commands us in St. Luke Lu. 13 not to let our Repentance slip when we have attain'd to it but to keep and preserve it unless ye have repentance ye shall all likewise perish For we must not do with our repentance as we do with money which is borrowed for a sett and certaine time this we must returne but that we must not part with when once we have gotten it into our possession Not unfitly said Aquinas True and serious repentance Part. 3. c. Que. 48. Art 8. does not only expiate and blot out our sins past but also preserves us from sin to come That man hath not repentance who hath not a firme purpose never to commit his former impieties Christ when he had cured the man sick of a Palsy comanded him to take up his Bed walke Io 5. Mar. 2 which the poore man did Thus ought we to do we must take up our Beds remove out of our soules all vitious habits so shall we walke more nimbly and with freer spirits in the path of Gods commandements
our selves and doing Gods will if we have a purpose to enter into Paradice The wide gate is our owne Will which we must renounce by a cheerefull and constant submission to God and obedience to his Commandements The broad way that leads to Hell is a worldly conversation to live in surfeting drunkenness to spend our dayes in Luxury and wantonness to be revengefull and never to forget or forgive injuries c. This is the common practise of the world therefore Few there are that shall be saved We find a story among the Popish Legends of which we may make some use It is of Bertoldus a Franciscan an Eloquent Preacher in Germany This man declaiming in a Sermon with strong invectives against a certaine sin there was a Woman then present who heard this sin ripp'd up and the foulness of it laid open and Conscious to her selfe of being guilty of the same was stoken with so great sorrow and perplexity in her soule that she presently in the mid'st of the people fell into a Swoon but afterwards comming to her selfe againe and standing up with horrour in her countenance and palenesse in her cheeks she related what shee had seene don at the Tribunall of God but among other things she affirmed this That shee saw brought before it sixty thousand soules of diverse Nations Christians and Barbarians who had died severall deaths and of all these but only three were saved the rest were throvvn dovvn to Hell to be for ever tormented The truth of this story vve will not now discusse but let us all beleive this to be most true That many enter in at the broad gate and many walk in the wide and spacious way that leads to perdition Therefore St. Chrisostom said well to this purpose Tom. 3. Hom. 24. et Tom. 5. Hom. 40. glossing upon our Saviours words There be many more that enter in at Hells Gate but yet the Kingdome of Heaven is greater although the Inhabitants be fewer And how many think you are in our City that shall be saved I know said he that what I say will not be pleasing to you yet I will not forbeare to speak it Amongst so many thousands there are scarce one hundred that shall be saved Nay I doubt of that too For what malice may we find in young men what Idleness and drowsiness in the auntient c. Thus Chrisostom a most wise and holy man a great Doctor of the Church and he spake this of Anâ—ioch a most populous City and at that time when the fervency of that spirit and heat of Zeale which warmed the hearts of the Primitive Christians was not yet extinguished and decayed who then can wonder novv that Saint Paul should so solicitously exhort and admonish us Phil. 2. To work out our salvation with feare and trembling Luk. 13. seeing that Christ too has so cleerly advised us To strive to enter in at the strait gate Strive sayes he who is truth it selfe Strive i. e. labour endeavour with all your strength and povver to enter in at the strait gate by bringing forth fruit worthy of Repentance We must not look to enter in with faint and cool desires but vve must use the utmost of our best and most vigilant endeavours such as vvill break through all difficulties and vvade through the deepest vvaters of trouble and afflictions For unlesse vve be carried onvvard to Heaven vvith a fervent intention of mind and spirit and unless a man force himselfe to go forvvard he vvill easily start backward as not able to pass through the straites of that narrow gate being combred with a load of worldly cares and pestred with the burthen of his unsatiate lusts In our strait passage too we are like to meet with many Tentations and persecutions which the World and the Devill raise against those that labour to enter in at that gate which leads to happiness And as Watermen that Row against the Wind and Tide buckle themselves to their Oares with all force and might So those men who in their laborious passage to Heaven shall meet with many assaults from their violent and malitious enemies must stand fast to their faith never relinquish that whose power is such that no strength of their enemies shall be able to master it If they let go this hold give up this faith their Soules like unto a Boat driven with the Tide will be hurried into a Gulf from which they shal never be recovered 1 Cor. 10. Awake therefore to live righteously and sin not 1 Cor. 15. That man truly awakes and watches who does alwayes and in all places so order his life and Actions that he accompts every day to be his last day and in all his thoughts words and Workes has such a care not to violate his Conscience as if he were to die each day And indeed thus should we do And let us all do that whil'st we may and have time to do it i. e. repent which those that are in Hell would faine do but cannot Whatsoever a man sows that shall he reap Gal. 6 And he that sowes to the flesh shall of the flesh reap Corruption but be that sowes to the spirit shall of the Spirit reap life Everlasting LAVS DEO A POSTSCRIPT To all tender-hearted Christians who are weake in Faith and desire to get assurance of their Interest in CHRIST MANY are the titles which God in his Holy Word fastâ—eth to his Elect ones for whom 〈◊〉 Kingdome is provided l. Io. 15.14 2 Lu 12.4 3 Acts 16.17 4 Ps 83.3 Psal 135.4 5 Mal. 3.7 some â—f them are plaine and positive as there he calls them his 1. friends â—nd 2. Servants others more â—â—struse and figurative as when he â—iles them his 3. sucret ones his â— peculiar Treasure and his 5. â—wells c. Which latter appelâ—tion is Analogicall built upon this ground or reason for that as Jewell are rare and precious having in them a lustre a lightsome brightness which is not to be found in ordinary stones so Gods Saints in Comparison of Worldlings that have no right to Christ nor his promises so they are as the Israelites were to the huge host of the Syrians they in comparison of these are as a little flock of sheep 1 King 20 27. and Gods Children if compared with the Syrians of this World are a small number as hath been demonstrated in the former Treatise Againe they are precious and deare in the Esteem of God whose Image they beare in their Soules his Image of Holiness and Righteousness Luk 1.71 containing a conformity of their wills and actions to God's and Likeness being the Mother of love they must needs be deare to their heavenly Father whose mercy and Iustice they represent and set forth in their lives In the last place they are his Jewells because of that light and lustre which is in their soules For when Christ visits a soule in mercy and unites himselfe unto 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
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
so as when we are to act in the sacred affaires of God to offer or present our selves in any of his immediate services as hearing of the word publike or privat Prayer and receiving of the Holy Eucharist when our whole body shall strive as we are bound in Conscience to testifie the inward Veneration of the Soule by a bare head bâ—nded knees lifted up eyes and hands with a cherefull and vocall sound of Gods praises with our tongues when the whole man shall thus ferve God as it seemes St. Basil did of whom my Author records thus much that he was like a * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 well * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strung and tuned Instrument plaid on by Gods holy spirit which did ever sound and set forth the Glory of God If we be thus Vniformely in tune so that there is no jarring between the parts of our bodies and the faculties of our Soules Then our Obedience is entire and sound which is more acceptable to God then whole burnt sacrifices and this Obedience with the forenamed Signes is an undeniable and sure marke that we are adopted to be God's Sons If any desire further resolution in this point desiring to get assurance that he is elected to life let him peruse with attention and a fixed Meditation Christ our Saviours Sermon in the Mount Mat. 5. The 15. Ps and the 1. Ep. of St. John which are parcells of Scripture dictated by the Holy Ghost to the Pen-men of God for this purpose and if he finds in himselfe those Graces and Vertues commended in them to our practise he shall not doubt of that future blessedness which our Saviour promised in that Sermon to his Disciples Now to annex some Corollaeries by way of caution to all tender Consciences which may start at the former positions and be somewhat troubled when they find not in themselves upon scarch and enquiry all the fore named signes 1. Corolarie First let such poore soules know that fire is fire if it hath heat though it want flame Therefore if a man finds in himselfe one or more of the forenamed tokens and not all the rest he must not set a black marke upon himselfe nor conâ—lude that he is rejected of God for there is an infancie and Childhood in Grace as well as in Nature and he that in his first conversion hath one Grace truly wrought in his heart by the Holy Ghost may conclude that he is partaker of the Spirit of God though in a lesser measure and degree of sanctification Rom. 8.9 and having the spirit of Christ he may with safety inferr out of the word that he belongs to Christ and so in the number of those that shall be saved For in the second place we must know and beleeve that the first materiall beginnings of the conversion of a sinner 2. Coro or the smalest measures of renewing Grace have the promises of this and the life to come annexed unto them By beginnings I understand all those inward motions and Inclinations of Gods Spirit that follow after the work of the Law upon the Conscience and spring up in the heart upon the meditation of those sweet invitations to repentance and of the promses to receive pardon for the merits of Christ all which are revealed and exhibited in the Gospell unto us That such inward motions of running to Christ and shunning all things that may displease him that these seeds of regeneration intitle men to all the promises of this life and of that which is to follow if they rest not in these small beginnings but labour to increase them this is confirmed by many Texts of Scripture and expresses of our Saviour Vid. Mat. 17.20 Es 42.3 Mar. 10.21 Mar. 12.34 Mat. 5 5. Jo. 7.37 Rev. 2.6 Ps 10.17 Ps 145.19 In the Third place I must add for the comfort of all those who have that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the Canaanitish Woman as Chrys 3 Coro speaks Hom 16 upon Gen who have an earnest desire to plase God in all holy duties and services and express that desire by the heat of their endeavour to Obey his holy will and Commandements yet faile through weakness in many particulars and fall sometimes into some scandalous sins such men must not for this admit of any desperate thoughts to doubt of their salvation but try and examine themselves by these two Rules the only stay and succour of a poore weak sinner First Let him examine himselfe whether he feels and finds in his soule a disliking of his sins as sins as they are repugnant to Gods will revealed in his Word Secondly whether he finds in himselfe a desire of reconciliation with God his heavenly Father whose love and favour he prizes above all worldly riches If he desire to be reconciled to this end and purpose that after reconciliation God may be glorified by his Conversion and if this desire be seconded and backd by an industrious use of all those meanes which God hath apointed for our progress and increase in Grace That man need not doubt if he persevere in that Godly course but that God will make good unto him all his laving promises which he hath made unto us in his son Christ Iesus Let such an humble sinner look into that of Mala 3 17 where it is written That God will spare them that feare him as a Father spares his Child who accepts the thing done as well done if the Child shew his good will to please his Father do what he can 2 Cor 8.12 And thus God in mercy who admitteth the will for the deed accepts the endeavors of the whole man to obey for perfect obedience it selfe Lastly in the fourth place if there be any as without doubt 4 Coro Isa 42.3 and to my knowledge there be many who are like the Prophets smoking flax and bruised Reed whose faith resembles a spark of fire wrapped up in flax or raked up in the Embers being smothered with doubtings which arise from their imbred corruption like also to a bruised Reed being feeble and weak and so find not in themselves that testimony of the spirit that strong perswasion that their sins are pardoned I shall for their comfort add this Corolarie A weak faith asaving faith and so conclude That a weake faith whereby a man is perswaded that his sins are pardonable and seriously desires in his heart to obtaine the pardon of them but as yet cannot say that without doubt they are pardoned such a faith may as truly apprehend Gods mercifull promises for the pardon of sins as a strong faith though not so firmely with that soundness of Application Even as a man that hath a palsie hand can stretch it out as well to receive a gift of a King as he that is more sound though not with that firmness and steadiness in retention That such a weak faith quo ad substantâ—â—m if we respect the very Essence or
being of it is a true saving faith may be proved by these three undeniable reasons First The promises of salvation or life everlasting is made to the desire of reconciliation a desire that is not faint but constant and Serious proceeding also from an heart that is touched with shame and sorrow for it's sin This hath been proved already in the first Corellarie out of many Texts in Scripture as Ps 10.17 Secondly The hungring and panting desire after Grace is a sanctified affection and when one affection is sanctified all in some degree or measure are sanctified and when all are sanctified the whole man is sanctified and he that is sanctified is Justified and he that is justified if he perseveres in the performance of all holy duties shall be saved Thirdly God who more respecteth the Truth and sincerity of our faith then the strength and perfection of it accepts the will to repent and beleeve for the deed as hath been already illustrated out of that noted place 2 Cor. 8.12 Therefore this desire of reconciliation which is an Ingredient of a weak faith and no fleeting motion of the heart but proceeding from a bruised spirit ever bringing reformation with it such a desire is true faith indeed in Gods acceptation and this touch only of the Hemme of Christ's Garment will fetch as much vertue from him to cure our bloody Issues as if we embraced him in our Armes with those good men Joseph and Simeon Mat 27.59 Luk. 2.28 or could say with that Christian Champion St. Paul who out of a strong faith did outbrave Death and Hell I am perswaded c. Rom. 8 v. ult To conclude all Let me exhort every one who with the Spouse in the Canticles beholds his beloved Leaping upon the Mountains and skipping upon the Hills 2 Cant. 8. which apprehends him a farr off at a greater distance by reason of the weak-sightedness of his trembling Faith Let such a one suffer the word of exhortation Let him labour for a closer and neerer communion with Christ never resting till he beholds Him with the spouse there standing behind the wall V. 9. To this end and purpose he must often meet Him in the Ministry of the word and the Administration of the Sacrament of his bodie and blood A Sacrament whose neglect I am perswaded is the Cause of the great want of Faith and Charity amongst many in these daies who are in name but not indeed and Truth Christians A good Christian is of a fruitfull spreading and growing condition He is ever climbing upon the degrees and steps of Grace never resting till he attaines to that perfection in the knowledge of Christ till he can say with love and Cherefullness My beloved is mine and I am his Cant. 2.16 Blessed is the man that hath attaind to this assurance yea blessed is the man that hath the Lord for his God who is a God not only of the Mountaines but also of the Valleys A man that is sunk low in an humble conceit of his unworthiness and findeth a weakness in his faith by reason either of a want of knowledge in the Mysteries of salvation or by reason of the Temper of his body a melancholy sadness darkning his thoughts and stifling his spirits all which encrease feares and multiply doubting Jealousies such a dejected soule winged with strong desires of getting that assurance of Gods love and favour which is in well-grown Christians need not doubt but that God in mercy and tenderness of affection looks upon this smoaking flax as if it were a flame and will in his good time either blow up that spark encrease that faith and bring it to perfection to a Joy in beleeving Rom. 15 13. or else perfect it in Heaven with that beatificall Vision when he shall see God face to face in his Caelestiall Palace which sight is the essentiall happinesse of Gods Saints To this happinesse God of his infinite mercy bring Vs for the merits of his beloved Son Christ Jesus Amen Initium bonae vitae cui vita etiam aeterna debetur recta fides est Est autem fides credere quod nondum vides cujus fidei merces est videre quod credis Augustinus de Verb. Apost Ser. 27. FINIS