never stopped nor staied 1 Sam 6.12 not turned aside to the right hand or to the left Now for the comfort of tender Christians who find in their lives many turnings and windings many slips failings sins of naturall infirmitie of suddain surreption and daily incursion as lustfull motions distrustfull thoughts a disorder in the Passions or the like against which they strive and bend the force of their best endeavours to subdue them but cannot by meanes of that Body of sin Rom. 6.6 that lump of flesh that principle of weakness which they cary about them for the comfort of such I must add this by way of a Corolarie or appendix to the former Treatise which pointeth at a Collective perfection scarce to be found in a Christian It is this Peccatum non damnat quod 〈◊〉 nen placet August That such frailties and Infirmities if they be bewailed daily in an humble confession to Christ if they be stroven against and by a constant use of the meanes as prayer and fasting be in part mastred though a compleat conquest over them be not atchieved they shall not seperate us from the love of God which is in Christ Iesus our Lord. Rom. 8.39 Who as St. Paul intimates Rom. 5.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. when we were weak died for us The Holy Ghost hereby assuring all such weak ones that such sins as these to which their weakness betraies them shal not damne them so long as they be resisted with a strict and constant opposition with all the vigour and activity of their soules so that they be neither allowed of nor contiâ—ued in by a daily practise It remaines in the last prace that I compleat what I in a manner promised in my preface that is for the better establishing the hearts of good Christians to discover more particularly then hath been done before the inward tokens and outward fruits of sanctification whereby they may attaine to an assured knowledge of their Election And then for a Conclusion subjoyne some qualifications which may by Gods helpe sustaine the drooping Spirits of those feeble Christians who either find not in themselves all the Signes that have been set downe in the preceding Treatise or are burthened with the troubles of an unquiet conscience which is incident to the best and dearest of Gods Saints The Casuists prescribe unto us 2. Two wayes to attaine to the knowledge of our Election wayes whereby we may come to the knowledge of our Election That our names are written in the Book of the living The First is by taking flight from Earth by ascending as it were into Heaven there to prie into Gods Cabinet to peep into his Closet and to enquire into the deep and hidden Counsell of God this way is dangerous and not to be attempted Deut. 29.29 it being besides the difficulty and danger of it forbidden by the Word This Position was delivered by the Doctors in our Vniversity at the death of that Famous and learned Man Dr. Whaly The Second Is by descending into our selves in a privy search of our owne hearts and so to climb up as it were by degrees and steps to Gods eternall Counsell concerning the welfare of our Soules This second way alone is to be practised and it teacheth us by certaine signes and infallible testimonyes in our selves to collect or gather what is God's eternall purpose concerning our Persons our Soules and Bodies Those testimonies which we call for their infallibility 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are of two sorts The first is The Testimony of Gods Spirit The Second The Testimony of our spirits of both which we read at once Rom. 8.15 The same spirit beareth witness with our spirits that we are the Sons of God The Testimony of the spirit is effected in us by an application of the promises of the Gospell in the forme of a practicall Syllogisme thus Whosoever beleeveth in Christ shall be saved Ioh. 6.47 Now when the Spirit shall as J may so speak break into the dark roomes of the soule with light and discoveries opening the eye of a mans understanding so as to perceive and know that there is no other way to Heaven but by Christ and by stirring up the will and affections so as to make an assumption with freedome of Spirit without hesitation or doubting and to say I beleeve I renounce my selfe all my delight and comfort my joy and confidence is in Christ my stay and trust is in his all-sufficient merits from hence will result a blessed Conclusion Therefore shall be saved and I am the Child of God To say thus is the Testimony of the Spirit per modum causalitatis by way of causality to use the Scholemens phrase because it proceeds no from flesh and blood Mat. 16.17 from the strength of our owne Will but from the operation of the Holy Ghost stirring us up to beleeve to embrace the promises and to cry Abba Faâ—her as St. Paul there speakes St. Bernard hath an excellent passage to this purpose which runs thus in English Rom. 8.15 Bern. Ep 107. Who is just but he that being loved of God returnes love to him againe which is not done but by the spirit of God revealing by Faith unto man the eternall purpose of God that concernes future salvation Which Revelation is nothing else but the infusion of spirituall grace c. He meanes the Grace of Faith as he expressed himselfe before which is understood by that mark in the forehead of the hundred forty and foure thousand which stood with the Lamb in Mount Sion Rev. 14.1 and it is the only or chiefe marke of Election And as I take it Christ is therefore said in one sence to be the saithfull witness Rev. 1. Rev. 1 5. because by his spirit he stirres us up to beleeve which is accompanied with that inward experimentall Joy and inexpressible Peace of Conscience by the which he in a manner witnesses to that is assures our soules that we are his and shall infallibly one day if we persevere in the Faith partake of his happinesse The Second Testimony of our Election is the Testimony of our Spirit of the heart and Conscience purified and sanctified in the blood of Christ And it leads us to an assurance of Gods eternall love and to a certainty of our salvation two wayes as we are taught by Masters in these great Mysteries First By inward tokens in it selfe which are so many earnests of the spirit of Christ Secondly By outward fruits which break forth in our lives and Actions The former are speciall Graces of God in the Spirit or soule of man whereby he may be assured of his Adoption that he is God's Son These tokens are of two sorts The one respecting our sins The other Gods mercy in Christ who is the propitiation for our sins 1 Joh. 2 2â— The first are in respect of our sinnes Past 3. markes of Election
feathery nest This is the constant practise of many voluptuous worldlings I am asham'd to think that this can bee writ or said of Christians who rather should be ashamd to Act what vve blush to speak on write Such like practises are signes and notes of those whom God has ordained to destruction They doe otherwise who are predestinate to life and salvation Witnesse that of St. Luke And it came to passe saith hee that when the people pressed upon him to heare the word of God Cap. 5.1 c. It seems that this religious thirst this holy hunger of hearing the word could not be pent nor kept in the Synagogues or Temple alone nor yet within the Walls of the Citty It brake forth into the vvide and open fields there Christ found Auditors Neither did the men and Women of those times feare the solitary corners of the dark deserts for they ventur'd to go any where and follow their teachers with the hazard of their lives Many amongst us who dwell nere the Church will not do so little as step over their Thresholds not move a foote out of doores to heare those from whose Godly instruction they might reape benefit to their souls and consciences They loath nothing more then the heavenly food and being so near to the Temple if they refuse now to goe to it can we hope that they ever wil doe as the primitive Christians did who many times would loose their Dinners and Suppers to goe into a Wildernesse or some solitary place that so they might gaine the heavenly repast and food for their souls In this sinfull Age of ours there is not such a want of Preachers as hearers these are scarse the other abound with us We have an hundred excuses to palliate our absence from the Church wee bolster our neglect of Gods service with worldly pleasures and some are not wanting among us who therefore refuse to come to Gods house the Church fearing least by the loud voyce of the Minister thundring out Gods Judgements against mens sinns their consciences should be awaked out of the deep sleep of Security in which for a long time they have been lull'd for he that is conscious to himself of any foul sin and wickednesse feares even himself who is his owne Accuser Judge and executioner The tribunal of his own conscience is as terrible unto him as the Bench and Iudge upon it is to a guilty Prisoner Hieremy once made great lamentation for the sinns of Hierusatem and said That even the wayes that lead to Sion lamented because the solemn Feast was neglected The wayes to our Churches may as well now mourn because the By-paths that leade to Taverns are worne with throngs of Drunkards who sit laughing and quaffing there when they should be singing in Gods house with the Congregation We see not that concourse of people pressing to heare Gods Law read and preached they come not with that alacrity to this as they do to see a Play or shew or to gaze at a Wedding passing through the street If there be a faire at the next Market Town they flock together and run to it But Gods Messengers and Ministers if they be not mock'd and flouted their words are slighted their Doctrine little estemed for which God complains in his word 2. Chr. 36. It is not to be denyed That there be many who come to Church and heare Sermons but this with grief wee may say and must confesse that there be few who desire from their heart to goe away betterd from the Sermon and reformed in their conversation They have eares but want hands they heare and do not They goe home not one jot the better for what they have heard There be some that come to heare to satisfie their curiosity some to weare away the time others to obey custome A sort of men there is who frequent the Church to inform their understanding not to reforme their lives to get learning and knowledg not piety and Religion There be others that come to see to feed their eyes vvith the aspect of those beauties vvhich they cannot find in other places Another sort come to be seene and with fleshly enticements to allure mens eyes to gaze upon them There are that entertain the words of the Preacher with detraction and derision others come to pratle some to sleep or if they keep their eyes open their eares are shut and dull'd with the presse of worldly thoughts and cares There be a few and those good hearers who come with a mind prepared to receive wholesom admonitions and draw near to the Preacher for no other end but only that they may return better by his Sermon The end of their hearing is not to wrangle or dispute as they do in the Schooles but to win others to Christ by a Godly example in their lives They heare with both eares fast tyed to the Preacher and slak not in their attention til the Sermon be done at which time they find in themselves ever some change and alteration They are more enflamed with the love of God and moved to an hatred of sin There is none of so feirce a nature and disposition who will not be tam'd and brought to a gentle and mild temper if he refuse not instruction but lend patiently an eare to the Counsell of a Wise monitour And Christs sheep as they may be discernd many wayes and by divers marks from the Goates so they are discernable by this they have an eare-mark which discovers them they heare the word of God with greedinesse and practise it in their lives with a constant and universall obedience Those that are predestinate to salvation know fulwell what St. Aug. truly averreth That he is no lesse guilty that heares the word of God negligently then he that should take the consecrated Bread in the Sacrament and in a scornful disdain trample it under his feet Therefore he that speaketh to us out of the puspit is not so much to be respected as he who dictates to the Minister and suggests vvhat he shall speak What am I sayes St. Aug. but the basket of that heavenly Sower who poures into me what I sow or deliver unto you Attend not the vilenes of the Basket but the excellency of the seed and the power of the sower from whom the seed has its efficacy and vertue to spring up in your hearts and to shew it self in your Godly and Religious practises A Christian is ever learning and never stands still but goes on from one degree of knowledg and grace to another he delights to fit at the feet of his Lord and Master and with Mary to heare his word with that attentive heed so that neither houshold employments not a Brother nor Sisters murmuring nor any entreaty of his friends shall be able to draw him from the presence of Christ speaking unto him by the voyce of his Ministers Lastly we must consider that it is a note of our Election not only
provoke Gods patience to wrath against us by being to hasty in the prosecution of the ruine of our enemies Let us wait for the Harvest Let us referre them and our cause to the Barre of Gods Iustice This kind of weeds this cockle these Tares shall not escape the cutting Hooke they shall be throwne into the fire but the Harvest is not yet therefore Gods leisure must be waited on his time expected Christ when he taught his Disciples to pray and offer up their soules to God in the 7. Petitions of the Lords Prayer not without great cause he repeated and explained that which concerns the forgiving of our enemies which Injure us and what did he give us to understand by that explication but that this Doctrine of forgiveness was often to be inculcated and the duty ever practised And truly we cannot too often repeat ' that which is never sufficiently never well enough learned David commending to us the excellency of Gods Law speaks thus of it Psal 119. Thy commandement is exceeding broad indeed it is of a large and vast extent in that it commands us to love not only those of our acquaintance but also strangers our enemies as well as benefactours our foes as well as our friends and those that are unworthy of our favour aswell as those that deserve our love and honour A man can give no such certaine argument that he is rich by wearing about his neck a Chaine of Gold as he that loves his enemies demonstrates and clearely proves that he is the Son of God Chrys hom 2. in Ep ad Phil. But where is the man that has sâ—ch a command o're his passions that when the waves of Anger rage and swell does not curse his enemy with bitter execrations even to the Pit of Hell But this becomes not Christians who have given up their names to Christ promising to be his Disciples in imitating hivertues It beseemes such to bridle their Anger and to allay their unruly passions Good counsaile is that of St. Ser. 3. Inter. 17. Hom. Aug. Hast thou heard a reproach it is but winde Art thou angry here rises a wave when then the winde blowes and the Waves rise the ship is in danger So is thy heart if thou givest way to the ' passion of Anger Having heard thy selfe reproach'd if thou studiesâ— to be reveng'd thou hast made shipwrack of thy patience And why so because Christ is asleep in thee upon a Pillow as he was in the ship with his Disciples Thou hast shut Christ out of thy thoughts thou hast quite forgotten that when he was hanging betweene the two Theeves he entâ—eated God with teares to pardon not to imprison or hang his persecutors Thou seest then how Christ sleeps in thee as he did in the ship when the storme rose he sleeps in thee who has left thee by his example a lesson from which thou maist learne not only to watch for thy enemies good but to die for him if there be need Therefore by an active remembrance of his vertues stir up Christ in thy heart and say to thy selfe what am I poore worme that I should desire to be reveng'd upon any that has done me some harme I will resolve rather to undergoe the stroake of death then my enemy shall sustaine by me any the least harme The soule that burnes hot with an eager desire of revenge when it departs out of the body and takes its flight to Heaven will certainly be repeld by Christ who by his precept and practise taught us meekness not raging malice being a Teacher of submission not of persecution the Master of Charity who did instruct us to pardon our enemies not of Hatred and Revenge those that practise these are none of his Disciples they belong not unto Christ But the revengfull soule wants both eyes and eares it is deafe and blind and carried wheresoever the violence of passion drawes it of this constitution and humor were those of whom we finde mention made in Plautus In paen Act. 3. Scen. who sayes that the rich cormorants of those dayes were such that if you did them a good turne it was blowne out of their memories like a feather but if you did them any the least displeasure their implacable wrath would lye as heavy upon you as Lead Indeed most men are of a leaden obtuse and earthy mind sleepy and drowsie in all things excepting injuries they are watchfull in these and will be sure to repay them upon the least blast of any offence or displeasure conceived to come from another all courtesie and love flyes away and vanishes out of their thoughts but a contumelious word or any disgracefull Act sinks deep as it were lead into their hearts and sticks there as fast and unmoveable as malice and hatred can make it Give me leave my Christian Brethren to speake what is true and what I repeat with greife The very Idolatrous Gentils overcome us with Goodness and pity to their enemies Their testimonies and examples so convince our Consciences that at the great day of Iudgment there will be no manner of excuse left for us Pompey the Great Pompey was not more renown'd for being Mr. of 3. parts of the World then for this as Pater culus doth witness that he was constant to his friends easily entreated to forgive when he was offended and most ready to accept of any satisfaction that was offered when Augustus the Emperour pardon'd Cinna who plotted his death he bespoke him in these words O Cinna once againe J will give thee thy life First I gave it thee as an enemy but now as to a traytor and parricide and forthwith he also-conferrd upon him the Consulship See now the event of this his Goodness by this means he tyed Cinna to him fast in a bond of friendship so that when he dyed he made him his Heire Phocion the Emperour Phocion a most Innocent man being condemnd to die when the Sergeant came to him and presented a poysoned Cup to drink his Kins-men and acquaintance askd him what message they should carry from him to his Son My will and command is said he that my Son bury this Cup in oblivion which the Athenians have now forced me to drink To these may be added the example of Julius Caesar Jul. C. who is reported by Historians never to have forgot any thing but Injuries But which of us in this case either will seeme or will really be guilty of forgetfulness The benefits we receive we write in the Dust which is blown away with every blast but our ill turns in Marble which is lasting and durable these we never forget No man will give place to Anger and self Revenge although God urge â—im with his command to it God â—id ever severely punish this desire of Revenge and hath said expresly â—n his word Revenge is mine I will repay it when I think it sit Deut. 32. Notwithstanding this Edict from
of nature impose upon us a taske which may be done with more facility Forgive ye shal be forgiven Thus Christ againe Our Answer is this we cannot and that you may know we cannot know that we will not bridle our Anger with the curbe of Reason we will not hold in our Teeth nor containe our hand And who can command his thoughts we are therefore resolv'd to meditate and practise revenge If you forgive men their sins your heavenly Father will also forgive you your trespasses This is Christs loving and sweet admonition to us but we ungodly miscreants make ansvver to this vve would vvillingly dye so that vve might first see our enemies perish O my Christian Brethren do you hate Heaven so that you vvill vvith a speedy course post to Hell have you banish'd that Petition in the Lords Prayer out of your thoughts Forgive us our trespasses as we forgive them that trespass against us From this you may inferre that either your enemies are to be loved or that you cast a snare upon your selves as oft as you put up this request to God As vve forgive others so Lord do thou forgive us But we forgive nothing out of an implacable hatred to mens persons vve are ever forvvard to punish and revenge the least affront or hurt vve receive from them Therefore O Lord forgive us nothing but punish so oft as vve offend This is the language of our Esawes the Reprobate not of Gods elect ones vvho although they receive never so great hurt and dammage from their enemies yet they are ready to call to God and say vvith their Saviour Father forgive them c. And Lord lay not this sin to their charge I forgive all I remit all and vvill revenge none This is the voyce of Iacob of one ordain'd to life and salvation But before I put a period to this discourse I must entreat all those who shall peruse this and not love their enemies to tell me ingeniously whether they beseeve these things to be true Certainly they vvill ansvver affirmatively unless they can imagine that Christ vvill deceive us or that Truth it selfe can lye If then these things be true nay most true what wicked contumacy then are they guilty of vvho out of an obstinate spirit make a mock at Gods word and contemne his commands Christ calls and commands Love not only your friends but also your very enemies if they have vvrong'd you pardon and remit al their injuries Christ may command yet you are stifly resolv'd to hate and persecute not to pardon your enemies and detractors What is God and Christ is Heaven and happines of so little vvorth in your esteeme that the promise of so great a revvard cannot vvrest and extort from your tongues and hearts this one vvord I forgive I remit and the Lord pardon that man his sin whosoever he be that has done me any wrong What for all this which has bin delivered do ye stand yet as stocks without sense and voice without any motion or inclination to forgive and pardon Does your Iron brest yet breath Reveng Doe ye yet cry the Devill or the Gallowes take him that has wrong'd mee Doe ye still wish mischief to him do you still hate your enemy And will not ye hearken to Christ listen to what he commands If you are fully minded not to cast out this poyson enjoy your malice but let me tell you for a certaine doe what you will take what course you please you are in the road vvay to hell and out of that vvhich leads to Heaven Faith and loye lead to this malice and hatred to that For most true is that saying of a learned and devout Author He that ceases not to hate his enemy cannot love God SYMBOLVM IX Dilectio inimicorum Noli vinci a malo sed vince in bono malum ad Rom. 12. Embleme X. Detestation of Sins past I will come vnto thee quickly remoue thy candlestick out of his place except thou repent Rou 2. v. 5 The tenth signe IS A detestation and loathing of our former sins The emblem of which he makes Whips and scourges to shew that vvhen vve truly hate our sins vve subdue them and our lust by chastising our selves Ps 69.10 as David did with fasting and religious duties Vnder that Emblem vve have these vvords APOC. 2. I Will come quickly and unless thou repentest I will remove thy Candlestick from thee ST Augustine covnts it an abominable vvickednes for a man to record his former sins and to glory in them with a certaine joy and delight when as he should rather greive for them and use the best meanes to release his soule from their power and his conscience from the guilt of them Lib. 5. de lib. arb For as the same St. Aug. truly affirmes He that beates his breast out of a seeming sorrow for his offence and does not correct his ill life and manners that man rather hardens his heart then removes his sins David mourning for his transgressions sayes thus of himself Psalm 51. My sins is ever before mee and therefore he entreats God so earnestly to create in him a cleane heart and to renew a right spirit within him Happy and blessed are those men who so lament and with a generous hatred so detest their sins that they grieve for this because they can grieve no more nor so much as they should and are therefore sorrovvfull for that they sorrovv less then they ought or vvould And truly this sorrow which is according to God 2 Cor. 7. or Godly sorrow worketh repentance unto salvation not to be repented of i. e. stable and firme which is to be noted with an attentive consideration For many recover and obtaine salvation by their Repentance but not a firme and stable salvation They relapss into sin againe and so lose their former joy and comfort Therefore Christ expresly commands us in St. Luke Lu. 13 not to let our Repentance slip when we have attain'd to it but to keep and preserve it unless ye have repentance ye shall all likewise perish For we must not do with our repentance as we do with money which is borrowed for a sett and certaine time this we must returne but that we must not part with when once we have gotten it into our possession Not unfitly said Aquinas True and serious repentance Part. 3. c. Que. 48. Art 8. does not only expiate and blot out our sins past but also preserves us from sin to come That man hath not repentance who hath not a firme purpose never to commit his former impieties Christ when he had cured the man sick of a Palsy comanded him to take up his Bed walke Io 5. Mar. 2 which the poore man did Thus ought we to do we must take up our Beds remove out of our soules all vitious habits so shall we walke more nimbly and with freer spirits in the path of Gods commandements
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
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
in regard of sin Godly sorrow Present To come The signe or inward token which respects sins past is Godly sorrow which St. Paul fully describes 2 Cor. 7.10 It is the mother grace of many heavenly graces and it springs not from the Apprehension of Gods wrath but of his love and goodness It is that whereby a man grieves for sin as sin for that thereby his good God is offended and displeased Vpon which displâ—asure followes the loss of his Grace and favour which we feel and find in the desertion of our sad soules when they are afrighted with the ugly sight and horrour of our sins The Holy Ghost that we may not be deceived in judging the Truth of this godly sorrow hath seâ— down in the forenamed Chapter seaven fruits thereof or markes whereby it may be discovered Amendmenâ— of our lives is the Sum of all those particulars which are so many degrees and effects of true Repentance It is a sure mark that will never faile for sorrow for sin may faile and hatred of sin may faile and deceive us but Amendment never failes be that amendeth is only the true Convert Secondly That token which is in regard of sins present 2. The combate betwean the flesh and the Spirit is that Combat between the flesh and the spirit Gal. 5.17 and proper to those who are regenerate who are partly flesh and partly Spirit It is a fighting and striving of the Vnderstanding Will and Affections with themselves whereby so far forth as they are renewed they carry the man one way and as they remaine in part corrupt they hurrie him flat contrary Gen. 25 26. yet commonly Grace like Jacob taking hold on Esaues heel pulls sin backward and breaking out in holy resolution shewes it selfe in Godly actions and for the most part getteth the Masterie over sinfull provocations Of this Temper was St. Augustine who in one of his Sermons de Tempore confesses thus of himselfe to the glory of Gods powerfull grace Serm. 45. in Rom. 7. Canne servâ—o legi peccati dum concupiseam sed mente Servio legi Dei dum non consentiam i. e. with my flesh I serve the Law of sin whilst I covet and lust but with my spirit I serve the Law of God whilst I do not consent Thirdly 3. Care to prevent sin The token which respects sin that is in futurition or to come which lies hid or raked up in the Embers of our corrupt natures is a care to prevent it That this is a marke of Gods Children 1 Ep. 5 18 appeares by that testimony of St. John in his first Epistle 3 Ep. 5.18 He that is begotten of God keepeth himselfe and that wicked one toucheth him not This care of keeping our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the contagion of sin shewe it selfe not only in ordering thâ— outward actions of the body according to the rule of Gods will and Commandements but even also in regularing the very thoughts of the heart so as a righâ—eous man is afraid to think that which the wicked is not ashamed to Act. And this watchfullness over our thoughts so as they be chast and pure is an infallible note of the sincerity of our heaâ—ts The tokens which concern Gods mercy in Christ are specially two 2dly The first is when a man feeles himselfe distressed and loaded with the burthen of his sins The first token that concernes Gods mercy in Christ Luk 4.23 or when he apprehends the heavie displeasure of God in his Conscience for them then farther to feel how he stands in need of Christ our heavenly * Physitian and withall heartlly to desire yea to hunger and thirst after reconciliation with God in Christ and that above all things in the world that can be wished or desired this is an infallible signe that God hath chosen that foule out of the world Ioh 15.19 and to all such Christ hath made most sweet and comfortable promises John 7.38 Rev. 21.6 John 4.14 The Second mark which concernes Gods mercy in Christ is a wonderfull and strange affection if we respect the intensivenese of it wrought in the heart by the Spirit of God The 2d whereby a man doth so esteem and value and set so high a price upon Christ and his righteousness Phil. 3. â— that he accounts the most precious things that are to be as Dung in comparison of it So that he would not lose those sweet contents and ravishing comforts which he enjoyes in his Soul and Conscience upon the fruition of Christ he would not part with these 〈◊〉 not for a moment to gaine as much Gold as would lie in the Vast Concave between Heaven and Earth Indeed there is no comparison between a finite and an Infinite good between that which is fading and that which is everlasting Christ is an everlasting possession Rev. 1.8 The consideration of this kindled that holy flame in the brest of Saint Paul of which we read Phil. 3.8 whereby he set Christ upon the highest throne in his affections and trampled in scorn upon all worldly Commodities The loss of which did not moue him so long as he enjoyed Christ and the riches of his grace and goodness And those good Soules who are so affected to Christ and value all worldly goods at no more then their owne price they being nothing else but so many empty Vanities if compared with future hapiness such men ever have in them a love and longing desire to the coming of Christ This love and desire to the comeing of Christ is a Signe of the truth of our our affection to him whether it be by death or to Judgement and that to this end that their joy may be perfected by a full participation of bliss and fellowship with him in whom their Soul delights And such men when they lie upon their Death-beds retaining the comfortable memory of a well acted life behould death without dread and the Grave without feare and embrace both as necessarie guides to endless glory Thus much of the Inward Signes of our Election or Adoption by Christ J pass now to the Outward token after whose discovery and that with brevity I shall wind up all with certaine Corollaries or Qualifications of the former Doctrine for the establishment and comfort of tender Consciences The Outward Token of our Election is New obedience New obedience an holy frame of the Soul and such a temper of Spirit whereby a man in consideration of Gods great love unto him in making him a reasonable Creature a Christian and providing Christ and Heaven for him endeavours to shew his thankfullness by obeying God's Commandements and making these the Rule of his life and Actions 1 Ioh. 2.5 Hereby we know that we are in Him i. e. Elected by God in Christ if we keep his Commandements This Obedience must have have these qualifications to attend it otherwise it may be suspected as unsound and