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
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
because they are minded to doe evill and no good They flatter and deceave themselves with a voluntary and pleasing ignorance they love to walk in crooked and by paths Such of this rank and number were yee O you Inhabitants of hell Ye would not understand that yee might doe well therefore now you may tyre your selves with howlings and bitter cries to all Eternity Ergo erravimus therefore we have erred and the light of Righteousnesse hath not shind unto us This is the Psalm and these the dolefull notes which shal be for ever chanted by those spirits in the infernall pit Attend then O ye Christians and lift up the eyes of your soules and delude not out of a wilfull blindnesse those rayes of Truth which God in his word hath manifested unto us â—â—rue 12. The Lord give us strength and enlighten our eyes By the vertue of this light it will bee apparent to us that men are not to bee more esteemd then God nor riches more than Conscience neither mans favour more than Gods It will moreover direct our judgements in the choice of what is best for us teaching us that no pleasure bee it never so delightfull is to bee preferred before heavens joyes no temporary things before those that bee Eternall and not subject to Natures law And truly sayes Chris there is not the thing in this world on which a man can fasten his affection who hath had a tast of heavens sweet delights wherewith hee shall be filled when he partakes of the beatificall Vision This light of the understanding our good and Gracious God was pleased to infuse in a full measure into the mind of Saint Austine l. 1. Conf. clo. I being advertis'd sayes he by Gods privy Monitor the Holy spirit to returne after my long wandring home to my selfe I entred into the closet of my heart where I beheld with the eye such as then it was of my soule the incommutable or unchangeable light of the Lord hee that knowes it or hath had a sight of it that man hath had a glimpse of eternity By that light so the Father goes on I found that I was farre remote from thee O God even in a Region of darknesse farre unlike to thee who art all light and most glorious From this light of the understanding and Justice little differs that light of devotion of which Saint Bernard thus Entreate the Lord sayes hee to give thee the light of Devotion a cleere day in thy understanding and that spirituall Sabbath of the soule by meanes whereof as a Souldier discharg'd by reason of Age in all thy labours thou mayst live without sense or feeling of thy labour and paynes taken in Gods service whilst thou dost run cheerfully Serm. 3. de Circ thy heart being enlarged with joy in the way of his Commandements And pray that what thou didst before with anguish or bitternesse of heart and restraint of thy will thou mayst ever after performe with delight and alacrity of spirit To this light of Devotion the Kingly Prophet David invites us Come sayes he and be enlightned Psal 33. tast and see how Gracious the Lord is This inward light of the soule is pleasant and lovely it is a slame full of comfort and delight which discovers unto man daily more and more the nature of the Deity As this light set up by God in mans brest growes greater and greater So what may seeme wonderfull to relate hee who is not capable of Augmentation may finde growth in our understandings hee may encrease even God who is immense without bounds and limitation our eternall and mercifull Creatour SYMBOLVM I. Lux interna Lucerna pedibus meis verbum tuum et lumen semitis meis Psal 118. Embleme II. A preparation to death I am in a straight betwixt two haueing a desire to depart to be with Christ phis i. v. 23. The second Signe A promptnesse or readinesse to die Set out by a Scull the Motto that of St Paul to the PHIL. 1.23 J am in a strait betwixt two having a desire to depart and to be with Christ BY the scull is set out unto us a mind prepar'd and ever ready for what death soever And be ye saith Christ like unto men that expect their Masters returne from the wedding that when hee comes and knocks yee may open presently unto him The Lord then knocks so Saint Gregory when Hom. 13. in Evang. afflicting thee with some sore disease he denounces the neare accesse of death to whom we presently open if we entertaine him thus comming unto us by sicknesse with love That man does not willingly open to the Judge thus knocking who trembles to thinke of his exit from the body when he shall be haled by his executioner into the presence of that God whom hee remembers to have contemn'd whilst he lived the thoughts of standing one day before him as his Iudge this fills the sinners conscience with horrour and dread But contrariwise he whose mind is setled with the Anchor of a firme Hope and secured with the Conscience of his good works to man and piety to God that man opens without delay at Gods first knocke he rejoyces that hee is now called to his desired Haven of rest and for the glory of the future reward even the everlasting joys of the heavenly Paradise he rejoyces even in the midst of sorow when his eyes are water'd with tears Why doe wee not desire then to bee dissolv'd Phil. 1. Aug. de doctrina Christiana and to bee with Christ This no doubt is farre better then that the time of our sad sojourning here be prolong'd He cannot dy ill that hath liv'd well neither hee dye well who hath liv'd ill whose life hath beene a continued practise of impiety and profanenesse And what is that we so much feare should be taken and snatcht from us What is our life but a Scene of mockeries and follies a sea of miseries Be the shippe what it will wherein thou art carryed bee it made of Gold or of Silver of precious stones or Wood thou canst not avoyd the fury of the waves which will beate against it many rockes shalt thou meet with on many a shallow or shelfe wilt thou sticke Blessed and happy is the man who hath sailed over this Sea Blessed is hee who is escap'd the danger of it and is now in the heaven of security and rest If there bee any as there are many who in the middle or prime of their dayes are snatch'd out of this life by an unexpected death they ought no more to complaine of this then hee that hath soone and safely pass'd over the Sea Why then doe we feare death which is the end of our labours and the beginning of our rewards The sentence of death is pass'd upon all flesh by him who is the Iudge of Heaven and Earth None escap'd it in the former ages and none shall avoyd it in those that are
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
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
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
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
affection as of Anger Love Hatred or the like will not easily repress its unruliness nor hinder its force but shall be hurried by the precipitate humor of that affection even to commit the foulest sins to which his nature is prone It is the safest way therefore to prevent the beginning of any passion to kill it in the bud and to stifle it in the Cradle before it gets strength and grovvth .. As an enemy is to be driven out of the borders of the City for vvhen he has gotten vvith in the gates or come vvithin the Walls he vvil shevv little mercy to the captive Citizens Pro. 16. He that is slow to Anger is beter then the a strongman he that ruleth his mind is beter then he that winneth a City Blessed are the peace-makers L. deser doc c. 2. sayes St. Aug. Those that make peace in themselves those that compose the tumults and stirrs that arise in their ovvn brests and subject them to the command of Reason Blessed are they who tame the lusts of the flesh by prayer and abstinence so that they become the kingdom of God or his house wherein all things are in order no confusion to be found vvherein Reason guided and enlightn'd by Gods spirit has the sole command the senses of the body obeying vvithout any the least reluctancy or contention This invvard peace vvas proclaim'd by a Quire of Angells when Christ was born but it is not to be obtain'd easily but by much strife and paine This was presignified by Gods giving his law to Moses with the loud voice of a Trumpet Ex. 19. an instrument of War A man would suppose that gentle and soft musick had bin fitter for this religious work The Trumpet fits better with the Camp then a Church But to leave off these nice expostulations and disputes we must know that God did this to teach us that as our life is a warfare so we are cal'd by God not to sit still at ease but to fight our battells against our sinfull lusts we are call'd by him who gave the Law to Moses which Law we cannot observe and keep unless we oppose and fight against the Law 's Enemies which are our lusts None ever subdued his flesh by flattering it none ever conquered an enticing Devill or the soothing world but by resisting both with those weapons which God prescribes in his holy Scriptures strive then we must and fight with every corrupt affection which is adverse to Gods Law and so to be esteem'd an enemy He that is only angry with his sins and favours his affections he cuts off the boughs of a bad tree but spares the Root so long as this remaines the boughs will againe shoot out Thus Chrys commenting upon those words of our Saviour He that looks upon a woman to lust after her has committed adultery with her in his heart sayes that Christ in this precept forbids not only the disease it selfe but strikes also at the root of it The root of Adulstery is unchast lust And therefore he does not only condemne Adultery but concupiseence likewise which is its Mother or Nurse So he forbids not murder alone but Anger also which is oftentimes the spawne or cause of it or contumelious and reproachfull speeches which occasion many quarrells and the spilling of much blood Anger and love are two violent affections that admit of no lawes but those that are severe and serious they are not easily tam'd by gentle and smooth precepts Anger does not like other vices which sollicite by flatteries it suatcheth away our minds and drives them furiously into dangers And although scarce any man be found so cruell who having wounded his enemy with a sword desires to bury his hand in the vvound and never draw it out yet Anger is such a weapon that can hardly be dravvne out when it is driven in Anger is dareing and feares not to act any sin and having design'd a man for destruction is never pacified till it draws his hearts blood An angry man is like the fire-stone which if it be strook against the flint spits fire immediatly is hardly quench'd An angry man stirreth up strise Pro. 29. and a surious man aboundeth in transgression So sayes Salemon Anger and wrath are abominable things and the sinfull man is subject to them both No plague or murraine has destroy'd so many men as these two Anger and Wrath. Anger slayes the foolish man and envy the man of low degree Therefore my beloved Brethren L. 4. de civ c. 6. let us not sayes St. Aug. bring so great an evill upon our selves as to harbour that which is the disease of the soule puts out the eye of reason alienates us from God makes us forget our familâ—ar friends the beginning of Wars the Author of our calam ities and the worst of Divells who is so much the more to be abhorred as he is most misceivous letting almost none escape his hands Ep. 18. This affection sayes Seneca sets most mens hearts on fire it is engendred as well by hatred as love and no less conversant is it with our serious discourses then with our merry sports and Iests equally it mingles it selfe with all these And it is not so much to be regarded from what cause it proceeds as into what mind it enters As it matters not how great the fire is but where it lights for dry stubble or any the like combustible thing will take fire at a spark and break forth into a great flame Notwithstanding all this there is nothing so hard and difficult which the mind or spirit of man cannot overcome and there are no affections so feirce and untam'd which may not be master'd and kept under by the Rod of discipline The mind can effect any thing which it commands it selfe to do Although the work be not very easie to keep Anger within its bounds and with it to avoyd madness ravening cruelty rage and the like passions which are its Attendants and Companions yet that Work has been and it must be done What Seneca sayes of Anger may be applyed to those two famous and well knovvn furies Envy and Pride the same too may be verified of those two most impious Sisters Luxury and Gluttony and of all the whole brood and band of other vices All which may be subdued by bringing the mind to that settled and happy tranquillity that there may be in it a sweet concord and harmony of all our desires not swerving from the rubrick of Gods commandements Blessed is the man who indulges or grants a little liberty to his affections that he may serve sin the less and God the more And happy he that nailes as it were his passions to the Cross that he may place Reason in her Throne to act the Queen or Mrs. over any rebellious passion Those slaves who are confin'd to the Oares in Gallies have some remission though it be but short from their
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
by his spirit which is the first union between God and us then that blessed spirit comes into the soule with discoveries The first union betweene Christ and a Soule it reveals unto it it 's maine sins the danger and filthiness of them It reveales likewise this truth that without Christ there is no salvation This discovery moves the soule to griefe and sorrow for it's sins it forceth teares from the eyes Gen. 1.2 and then the spirit of God moveth upon the face of these waters In this flood of teares the soule as I may so speak sailes to Christ and when it apprehendâ— it selfe by reason of it's Corruption to be in the suburbes or Iawes of Hell Gen. 8.9 it flies with the Dove to the Ark to the saving promises of the Gospell which are the Anchor and staie of our soules it takes hold on Christ and applies to it selfe for pardon of it's sins the merits of his passion Resurrection and Ascention The Application of which merits to our soules and Consciences The second Vnion between Christ the soule is the second union which is between us and Christ the Vnion of Faith And now having a tast of the goodness of God in the peace of Conscience and joy in the Holy Ghost a soule thus united to Christ is ready to cry out with that dying Martyr None but Christ None but Christ and with Saint Paul it counts all things but loss and dross in comparison of this great and incomparable purchase Phil. 3.8 This change in a soule thus trampling upon the World with scorn and contempt and prizing Christ above all earthly riches proceeds from that inward illumination of Gods Spirit proper only to the Elect convincing the soul of it's sinful wretchedness and discovering Gods Mercy reached out unto us in Christ who in his first approaches and accesses to an Elect soule to be sanctified breakes into it's dark roomes immittendo Spirituale lumen Note against the Illuminators to the time that this light neverdictates any thing repugnant to the Word by setting up as it were a Candle in it by clarifying it with spirituall * 1 Tim. 1.14.6.11 light and ravishing it with joy and Heavenly delight For when Christ is united to a Soule by his spirit and that soule to Christ by a justifying Faith which is ever attended with the band of * 1 Tim. 1.14.6.11 Love by vertue of this spirituall Vnion it being joyned to God in an holy Communion in a Communion of his Graces in a participation of his piety and Goodness in a Communication of his strength and comfort to siritaine it in all afflictions I say by vertue of that Vnion and this blessed Communion a Soule rejoyceth in God above all things with a * 1 Pet. 1. joy unspeakable and glorious a joy that can triumph and glory in the Cross rejoycing in tribulations Such a joy filled the brest and warmed the spirits of the Prophet David as appeares by that passage of his Psal 94.19 In the multitude of the Sorrowes which I had in my heart thy comforts have refreshed my soule Thus when Christ is in the heart wedded to it by Faith and love he turnes Water into Wine as he did at the marriage of Cana Ioh. 2.9 for when there are nothing but discomforts and terrors without then Christ cheares the heart within when there is nothing left but the water of affliction then Christ turnes that water into inward Consolation In the multitude of the sorrowes c. This was Dâ—uids case and this is the happy condition of Christs servants They receive the word in much affliction with joy in the Holy Ghost Thes 1 6. They greatly rejoyce though they be in heaviness 1 Pet. 1.6 And as this joy is Divine and heavenly quoad originem in regard of the principall Author of it flowing from a divine and heavenly fountaine that is Gods blessed Spirit so it is also celestiall and divine quoad objectum because it fasteneth on divine and Caelestiall objects A soule thus filsed with joy rejoyceth in nothing more then Gods favour and in the smiles of his gracious countenance and greeves for nothing less then the loss of worldly goods so long as it enjoyes God reconciled to it in Christ Augusâ—nus so long as it finds Lucrum in conscientia it cares not for damnum in crumâ—nâ A sanctified believing Christian slights all losses whilst he hath God in his Conscience and is assured of this that he is Christ's and Christ is His. 1 Cor. 23. Aquin. 〈◊〉 Q. 28 1. Now because that Joy as the Schooles determine ariseth from the Conjunction or fruition of the thing or person we love it will follow that when this Joy which I have proved to be divine is setled in us it is accompanied with a perswasion on which it is builded that God is our God in Christ Jesus by an eternall Election for we cannot neither do we usually rejoyce in things that either are not known or are uncertaine being built upon conjectures which are ever attended with doubtfull feares When our Saviour in his instructions to the seaventy disciples willed them to rejoyce because their names more written in heaven Luk 10.20 He intimated thereby that a man may attaine to a certaine knowledge of his Election which our Divines call a certainty of Faith in opposition to the Papists assurance by Hope or a speciall certainty when by Faith resting on the merits of Christ as having satisfied his Fathers Iustice and fullfilled the Law for us we apply to our selves the promise of Salvation because we find in our selves by a reflexive knowledge the performance of the condition annexed to the promise and accordingly â—eleive without doubt or wavering that remission of sinnes and redemption from Hell purchased by Christs death or his passive obedience and life everlasting obtained by his Active belong unto us Particular Faith and its properties This particular faith is a Jewell of great worth for God and Christ Heaven and happinesse depend upon it and as it relates to the promises held forth in the Gospell unto us it is made up or compounded of these three Ingredients First a consident perswasion that if I be not wanting to my selfe not neglectfull of the meanes and so faile not on my part Christ will not faile in his Secondly a forceing of all the powers and faculties of Soule and Body to performe the condition on which the promise is made Thirdly an Applying the conditionall promise by way of comparison and selfe-examination to my particular present Estate and condition and thence drawing this sweet Inference upon sight of the condition in my selfe that I am such a one to whom the promise belongeth and shall have a part in it if I persevere in well-doing and doe in the profession of godliness as the Kine did which carried the Ark to Bethshâ—mesh who took the strait way and
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