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
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
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
Lord Apoc. c. 1 19. because they rest as it were in the bosome of the Lord and they thus resting their death to them is but a sleepe Acts 7. So wee reade of Stephen when he was assaild with a storme of stones even in the midst of so great a tumult and noise of his enraged enemies the Text sayes that He fell a sleepe hee slep't in the Lord. So Our Lord and Saviour speaking of his beloved Lazarus uses these comfortable words Jo. 11.11 Our friend Lazaras steepeth Deut. 34 So Moses the servant of the Lord breath'd out his last breath where and when his Lord commanded And as a loving Mother kisses her tender infant sleeping in her bosome and afterwards says it downe softly in it's Cradle to take its rest so there be some who holding close to the Scripture phraise sticke not to say that Moses was dandled as it were by the hands of the Almighty was if wee may so speak with a kisse and embrace layd to sleepe in Abrahams brest The Psalmist in a manner insinuates thus much 1 27. Psa 3. so hee giveth his beloved sleepe And this gift is an inheritance which comes from the Lord a blessing which he bestowes onely on his Elect. Thrice happy are these soules who thus sleep in death Yea from henceforth saith the spirit that they may rest from their labours for their workes doe follow them as servants doe their Master sons their Father and Nobles their Prince they follow them to Gods Tribunall they attend them to the high Court of Heaven where will bee admittance only for so noble a train Whosoever therefore is predestinated to life hee will commend death as the onely remedy to ease and sweetten Natures griefe because he knows there is no other way to passe to heavenly joyes and for that such a man is alwayes prepared for death he thus reasons with himselfe Why doe I tremble at the name of Death why should I feare to dye I doe but walke that way I tread but that common and beaten path which my Fathers and all men have trod why then should I alone desire that priviledge which as yet has beene enjoyd by none I will then doe that willingly which will I nill I must bee done I know whatsoever is undertaken with a willing mind the burden that attends it is lessend if not quite taken away and where the cheerfulnesse of the will comes there the vexation which necessity commonly brings with it findes no roome Neither have I any just cause to decline or shrink at Death sith by the meanes of it I cease to be that which I unwillingly am and that is mortall and subject to corruption I receivd this flesh wherewith my soule is clad upon these termes of restoring it when it was demanded to its Lord and I will therefore restore it cheerfully knowing that I shall at the Resurrection receave it againe with an addition and encrease of glory As yet I am detaind from the sight of my God by meanes of those delayes which Mortality does enforce and which are but a praeludium to a better life For that last houre which most men so dread and feare is the beginning of that day which shall last for ever When a man then is upon his death bed and feeles the night of death approaching Let him solace himselfe with these words There will come a day which will redeeme me from the darksome prison of the Grave and reduce me to the comforts of everlasting life I will therefore cheerefully and most willingly goe out of this world in assurance that I shall bee admitted into a better with what great joy shall I entertaine that gladsome day wherein I shall bee assign'd to my proper home here I am but a stranger and wherein I shall bee snatch'd from the fetters of my body and snares of the flesh to an everlasting inheritance in the heavenly Paradice I confesse O Lord the guflt of many and great sinnes wherewith my Conscience is stain'd yet this is my comfort that thy Mercy is like the great Ocean wherewith the earth is bounded Into this Ocean will I throw my selfe with bosdnesse and confidence when I finde my thoughts dejected and feele deaths approach being assaulted by its forerunner a mortall sicknesse Thus casting my selfe into the bosome of the Almighty and throwing my soule into the Armes of his Mercy I shall quit my selfe of all the bands of this life 's sinfull misery And in an holy subjection to Gods will I wish that death would hasten his approach whensoever hee comes and knockes at my doore he shall finde me willing and prepar'd to entertaine his message and so to rest from my labours I am no â—uch an enemy to quiet and case as to refuse after the toylesome working dayes of this life to keepe Holy-day and to solemnize an eternall Sabbath with God and his holy Angels in heaven And why should I not then rejoyce with gladnesse when I shall close the dayes of this sorrowfull life which is nothing else but an Aegypt of Calamities and shop of miseries when I shall cut off that Yoke the world calls fortune being no more subject to casualties and vexations and troubles and begin a day which shall not bee shut up with night but be freed from all gloomy just and darknesse Most welcome will that Messenger be whom the King of glory shall send unto me to summon me out of this world to releaseme out of this dark prison to enjoy everlasting felicity being loosn'd from the fettars of mortality I then shall be enabled to performe those holy duties which I could never doe so long as I was clogg'd with the burden of my flesh The Bird needs no ejectment but speedily flyes out so soone as ever the Cage is open'd even so I being long since cloid with the toyles of this life most willingly when God shall call me will take my slight to those large and pleasant fields of immortall glory I am solicitous about the place and manner of my death but of the time alrogether carelesse whether I dye to day or to morrow this weeke or the next I â—are not His will bee done who made me and all things of nothing The will of God is my rule according to which I square my desires and proportion my thoughts both for life and death No ill can bee fear'd or expected from him who is goodnesse it selfe and the Author of our life and salvation And may not the Potter doe what he lists with an earthen Pitcher may he not break it if hee will or polish it upon the wheele I am an earthen Vessell made by the handâ—â— that great Celestiall Potter be it spoken with Reverence shall I then complaine and whimper when hee that fram'd and fashion'd me shall crumble me into dust that he may cast me into a new mould and turne my misery into joy making me for ever blessed and happy Is it
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
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
whether or no we do not derogate from Gods honour when we arrogate to our selves the power of revenging and defending our selves God is the Arbitrator or Proctour of patience and if you commit the managing and care of your abuse to him he will be in thy behalfe Revenger commend your losse to his providence and you will fine him a Restorer trust him with thâ— cure of thy Grief and he will be thy Physitian or healer At the houre of death commend thy spirit into his hands and at the last great day he will be thy Rayser and reuniting thy body to thy soule he will glorifie both of them together in his heavenly Kingdome But an impatient and froward man may object and say with him in the Poet What shall I alwayes be a silent Auditor being so oft provok'd shall I never repay the wrong that is done unto mee so it is my Christian Brother never think thou of requiting an Injury although thou beest an hundred nay a thousand times abused if thou desirest to be reckon'd amongst Gods Sons commit thy self and thy cause to thy heavenly Fathers hands and with a patient silence suffer and beare with thy Adversaries malice My Children suffer patiently the wrath that is to come upon you from God Barue 4.15 for thine enemy hath persecuted thee but shortly thou shalt see his destruction and shalt tread upon his neck Thus did God once comfort his people by his servant Barue And by St. Paul he sayes He that has done wrong Col. 3.25 shall receive for the wrong which he hath done But perhaps thou wilt farther say well Sir I will forgive but never forget the injury Is it so indeed do ye think that God will be mocked do you think this kind of liberality is pleasing to God if it be so that you are resolved to do no otherwise then expect the same measure of bounty at the hands of the Lord. Should a man sayes Ecclesiasticus beare hatâ—ed against a man Eeclus 28.3 4. and desire forgiveness of God he will shew no mercy to a man that is like himself and will he aske forgiveness of his owne sins if he that is but flesh nâ—â—â—ish hatred and askâ— pardon of God who will entreat for that man I suppose none It is a vaine pretence of clemency and pitty to say I will not revenge such an Injury and yet never forget it Whatsoever thou givest and forgivest give and forgive it entirely or else for ever dispaire of mercy from God you know what Christ threatens in the Gospell So shall my heavenly Father do unto you Mat. 81. â— if ye forgive not every one his Brother from your hearts To this some great one may object All this I beleeve to be true and I vvould readily vvithout much adoe forgive and pardon my enemy but I am a man of publicke Authority No man shall think to abuse me and go unpunished I must and vvill defend my honour vvhich is Ecclips'd and my reputation vvhich is stained Such ansvvers have fallen from some mens lips but I beseech you Christian Brethren let us not play the Sophisters and dispute the case in so serious a point that concerns our salvation saye aside all painted phrases and all expressions gilded vvith a pretence of colourable excuses Saint Stephen was one that bare a publick office yet he threw not back a stone against those that ston'd him neither would he defend his honour so as to forfeit his Religion but cried out with a loud voyce Lord lay not this sin to their charge In like manner our crucified Lord and Saviour Christ Iesus did not as the Son of man only but also as the Son of God utter these words with devout teares to his Heavenly Father Father forgive them There is no mortall man of so great Majesty and worth but that he may without any the least blot to his reputation forgive an injury offered to his person Thou shalt not seek revenge Levit. 19. nor be mindfull of an injury from any of the Children of thy people So God by his servant Moses exhorts all Magistrates But thou wilt say I never gave that knave any cause of offence It may be so and I must tell thee if a cause had bin ministred that which thou sustainest could not be termed an Injury but it would be said that thou hadst hurt him and he wounded thee But what do you meane by talking of a Cause wherein did Ioseph trespass against his Brethren when he told them his Dreame And yet even Ioseph the Viceroy of Aegypt though so abus'd in a generous and brave silence buried all his injuries and rewarded them with great benefits which his Brethren who had sold him received at his hands But you will object and say But Sir the Injury is no small nor light one But now why do you exaggerate the greatness of your Ingury if the offences which thou forgivest be small thy praise will not be great And unless thou be exercisd with great crosses and Jujuries never expect to be famous for thy great vertues ' Heare what St. Hier. c. 5. in Mat. 9. Hierome sayes God is be it spoken with reverence a Smith his enemies are his Files and Hammers by which he purges and takes off our dross from us and being thus purg'd polish'd he stampes upon our soules the Image of holliness But let me ask thee whosoever thou beest that complainest of thy sufferings hast thou been ston'd with Paul hast thou ever been scourged and crucified with Christ No let this then teach thee humility and patience In that thou art not in so bad a case as thy betters But I am of a Noble he of a base parentage why should he not then feel the smart of my revenge poore mistaken man you are both of the earth earthy yours may be of the better meld yet dust thou art and to dust shalt thou returne as well as thy poorer Adversary If a desire of revenge overcome thee thou art not of the Son of the nobles but a servant of sin and wickedness Ecclus. 28. Remember therefore thy latter end and cease to live in enmity in debate and strife Thou maist say after all this Although I Revenge not my selfe upon mine enemy although I forbeare to do this yet I cannot so Command my passion as not to have a will and great desire to it Thou maist if thou wilt command thy affections But so long as thou doest minister to thy mind matter for thy hatred to feed on thy thoughts before God are as bitter as Wormewood thou bearest in thy brest nettles Thornes Thistles with which thy conscience is miserably wrack'd and tortur'd Againe Thou wilt say I burne with the flame of revengfull thoughts Let me tell thee unless thou put out and extinguish this fire betimes thou wilt cause God to shut thee out of Heaven to lock the gate of it upon thee and to doome thee to that
place of torment where thou shalt burne in everlasting flames with the Devill and his cursed Angells A patient suffering of Injuries is a Gate through which we enter into the heavenly joyes But he that seeketh vengeance shall find vengeance of the Lord Ecclus 20. 1. Num. 12.19 Deut. 32.35 and he will surely keep his sins Lastly thou maist object and say I can take no rest night nor day my meat and my drink are uncomfortable to mee so long as I see Mordochey my enimy sitting and untouch'd free from all misfortunes and grief and plotting against me this or that mischief O fond man foelish to thine owne destruction Ezekiel reports of certaine valiant men Ez. 32 27. who went downe â—o the grave with their weapons of Warre and laid their Swords under their heads See here a new and unheard kind of pillow a sword On such a pillow do all those that are greedy of revenge lay their heads to sleep who never cease from wickedness and take no rest or quietness in any thing but in calumniating and fighting in brawling with those whom they conceive to be their enemies Thus Cain the first Scholler in the Devils School as Basil calls him he slew Abell with his bloody hand to the intent that his Brothers glory being ecclipsed and darkned his owne might shine the brighter and be more firmely established But he found a quite contrary event Esau Saul and Antiochus implor'd Gods mercy begg'd his pardon for their sins and that not without tears and yet were not heard God rejected their Prayers Esau found no place for repentance Heb. 12. though he sought it with teares In like manner Said and Antiochus though they endeavored to take hold on the hornes of the Altar even that of mercy they were repuls'd and beaten off and not undeservedly for that they refus'd to spare and to be pitifull to those from whom they had receiv'd any the least indignities Eccl. 28. He shall have judgement without mercy who shewed no mercy to others King Davids fall was foule and deadly when he committed 2. sins at once Murder and Adultery but so soone as he had shew'd but the least signe of Repentance and utter'd scarce two words when he said to Nathan I have sinned against the Lord 2 Sam. 12.13 The prophet Immediatly replied The Lord hath put away thy sin thou shalt not die How oft did Antiochus confess that he had sinned and not without bitter lamentation and howling cry to the Lord for mercy and pardon no doubt he made great vowes and offer'd great gifts to God in his Temple and promised if God would pardon to amend his life for the future Notwithstanding al these protestations he suffer'd a repulse God did not encline his eares to this Tyrants prayers no wonder For this tyranical King did differ much from King David They behav'd themselves diversly and in a diffeferent manner towards their enemies David was inferiour to none in Warre and conquest his success and victories were great and many he likewise overcame all in mercy and pity in sparing those who did injure him either by opprobrious words or open hostility He us'd his power in nothing less then in taking revenge against any more gentle and milde was he to his foes then Antiochus was to his owne people and Citizens against whom he breath'd nothing but swords and fire blood and revenge and being thus unmercifull and full of cruelty he found no mercy The Phisitians use not to desert their sick patients untill they plainly perceive that their disease or malady is pass'd all hope of recovery yet there is a certaine kind of disease which when they discover in their patients they presently bid them prepare for death it being impossible for them to be cur'd Even so it is in the soule Although we are to dispaire of no mans salvation be he never so wicked so long as he has life and being yet when his bowells do swim in the gall of bitterness when his soule is inflam'd with masice burnes with hatred and a desire of revenge of this kind of sickness St. John spends his Crisis he tells us it is deadly 1 Io. 5 There is a sin sayes he unto Death I say not that a man should pray for it These men seldome repent that are obstinatly resolv'd and bent to revenge their private quarrells and distasts against their enemies And in whom there is this bitterness of spirit in them there is no sense or feeling of Gods Judgements Ecc. 21. they are by them no whit terrified Although all the learn'd and wise men in the world thunder against this sin with their pens although all Gods Prophets and Ministers pronounce heavy threats against it and withall intreat and perswade the men of the World to cover all their injuries with the mantle of forgetfullness to bury them in the Grave of forgiveness and to embrace one another in the Armes of love and tender affections notwithstanding all these exhortations threats and precepts the ungodly ones who are fitted to destruction shun and decline all the wayes of amity and reconciliation they not fearing the wrath of God not regarding his Ministers go on boldly in their revengfull purposes and labour to repay to their enemies for bad turnes the like requitalls When neither the Prophets wisemen nor any of Gods Messengers could be heard but still men went on in their malice at last the wisest and the fairest among the sons of men the Prophets instructour the King of Angells came with great power and Authority from his heavenly Father not so much to perswade as to command us to this union a peaceable agreement among our selves he came also not to counsaile us but to imprint this law of love in our hearts and yet miserable wretches we are we kick and rebell against our Saviours Doctrine we reject his law He in his Fathers name commands us thus But I say unto you Mat. 5. love your enemies we his rebellious Subjects retort and cry unto him O Christ you speak in vaine to us your commands are to no purpose although we be Christians yet we in this will shew our selves worse then Heathens we will take revenge and not attend to thy words This is the blasphemous answer of proud worldlings to Christ who exhorts us to love our enemies but none will obey his voyce But I say unto yee resist not evill Thus Christ what Resist not evilf Then we shall be branded for Cowards thus we out of an impudent boldness Pray for them that persecute and revile you that ye may be the Sons of your Father which is in Heaven This is Christs advise but we count this a Jejune and frigid Prayer and are loath to purchase that royall Title at so deare a rate as we esteeme it Doe good to those that hate you So Christ enjoyns but we are ready to reply Thou commandest Lord that which is against the very grain
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
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