for my redemption with so great a price in the worke of creation hee gave mee to my selfe in the second hee gave himselfe to me and when hee gave himselfe for me he restored me to my selfe What shall I render the Lord if I could give my selfe a thousand times over what am I to the Lord there is nothing in Heaven or Earth among all the creatures so divine so excellent as Christ hee that hath him hath all things and having nothing else aboundeth no wonder if the Saints ever praise him yea when they goe per vallem fletâ—s here is their wounds medicine here is the tryall here is the Selah set to erect the mind to consideration 't is an easie matter to praise the Lord blessing us and giving us good things yet too many forget that plaine song but if thou art a blessed man indeed thou must praise the Lord in the Valley of Baca in teares and bitter forrowes when hee afflicteth thee and taketh away all earthly comforts from thee 't was Iobs resolution The Lord gave and the Lord hath taken it blessed bee the Name of the Lord such is the possession of Christ as that no externall estate no nor death it selfe can make that possessour unhappy or any more take away his blessednesse than the stormes wee feele on earth can shake downe the orbs of heaven what ever God taketh away if he take not himselfe from thee thou art blessed neither canst thou be otherwise no not when thou seemest to others and thy selfe most miserable Therefore the Psalmist though in bitternesse of spirit and present affliction he recounted his happinesse past yet recalleth his affections Why art thou cast down O my soule and why art thou so disquieted within mee waite on God For indeed we may not be ingratefull Why weepest thou said Elkanah to afflicted Hannah why eatest thou not and why is thy heart troubled am not I better to thee than tenne sonnes how much more may our blessed Jesus say to us when wee turne our debt of praises into dedolency and our victory for which the Saints praise GOD into mourning and dejectednesse of soules why mourn you thus who have such interest in me what ever GOD doth to the Saints 't is best for them the Physitian better than the patient knoweth what is good and necessary for him if it be sometimes best for a man to bee grieved with the lancer and cautery how much better is it for a sinner to bee cured by afflictions 'T is a character of the blessed man ever to praise the Lord the wicked can never doe it because they neither love nor serve the Lord the sinner dishonoureth him in all his actions and therefore can but subdolously praise him in words T is a dishonour to a good man to have some notorious lewd fellow praise him t were more honour to have such a one dispraise and condemne him feldome doe they condemne any but the good or applaud any but the evill because every one loveth his like he that knoweth him said Tertulliaâ— of Nero might understand that hee condemned nothing but some great good when a wicked mouth used to cursing prophanation and filthy talke presumeth to sing the praises of God I may say as Minucius Foelix in another kind how doth he violate the sacred Majesty of God who would so please him Alexander would not suffer any but apelles to take his picture least by unskilfull hands his countenance should be misreported to posterity with how much better reason doth GOD forbid any but his Saints to praise him least they that know him not should blaspheme thinke him evill whom such men praise he therefore that saith Gather my Saints to gather unto me offer unto God praise saith unto the wicked What hast thou to doe to declare mine ordinances and that thou shouldest take my covenant into thy mouth seeing thou hatest to bee reformed praise is not seemly in the mouth of a sinner when the divell confessed Christ hee sharpely rebuked those uncleane spirits and suffered them not to say that they knew him to bee the Christ that we might know such are not to bee heard though they speake truth because they doe it to some evill end and that Christ needed no such witnesses as both professed enmity and in their best profession call the truth of Religion into question for who would not suspect that to be evill which the wicked seeme to like and allow therefore if thou wilt bee admitted into this blessed Queere be thou holy that thou maist truely praise God and trust in him which is the next character of the blessed man Blessed is the mâ—â— whose strength is in thee Blessed are they whose confidence and trust is in the Lord. My helpe commeth from the Lord who hath made Heaven and earth saith the Saint Some put their trust in Chariots and some in horses but wee will remember the Name of the Lord our God And good reason for 1. They who trust in the Lord shall be as mount Sion which cannot bee removed This is a trust which cannot deceive 2. None but the Saints which are the sonnes of God can trust in him the reprobate though he may have a false confidence for a time as he may have a temporary faith knoweth what he must expect and therefore beholdeth God as an angry judge but he is the just mans father and not onely pittieth him as a tender father doeth his childe but giveth him the spirit of adoption to lead him and assure him that hee is indeed a child of God 3. They only have accesse through faith unto his grace by the spirit which dwelleth in them they have peace with God who are justified by faith in Christ God will no more remember their sinnes and iniquities and therefore they may bee bold to draw neere in assurance of faith to the Throne of grace Christ being their advocate to appeare alwaies and to mediate for them He ever offereth up their petitions for them upon the golden Altar his precious merits which is before the Throne of God 4. Hee giveth his Angels charge over them and they pitch their tents round about them so that when they seem most forlorne they that are with them are more than can be against them 5. Hee hath not onely given them the first fruits of the Spirit the earnest of his covenant but ascending into Heaven he hath taken up with him an earnest and pledge of their flesh and blood which shall through him at last possesse the same blessed inheritance with him 6. There can bee no sure trust in any other all earthly things are subject to the Lawes of time and therefore to sudden and continuall changes Thou that risest cheerefully in the morning knowest not what the late evening may
of the blessed her conversation sounded out Whom have I in heaven but thee her last Lord Lord. expressed with breaking heartstrings and an expiring spirit when death shut up her senses by a suddaine arrest witnesseth for her Is it happinesse to have the waies of God in the heart I am confident that malice it selfe never layed on her the imputation of hypocrite Excuse mee in the abridgement which I now gather I know the light of one starre obscureth not another because all borrow from the same Sun neither doe the due praises of one Saint derogate from another seeing all receive of one God She was an ornameÌ„t of women a paterne of vertue a blessed childe to her parents a faithfull Sarah to her husband a Lydiâ— to the word of God a Dorcas to the poore widowes and orphans a Martha to strangers to all as Nâ—zianzeâ—s Gorgoâ—ia Citrà superciliuâ—â— pâ—dicâ— Therefore blessed shee now resâ—eth in Christ and her workes follow her Which that wee may likewise do the good Lord teach us all so to live and number our daies that wee may apply our hearts unto wisdome wherof his feare is the beginning and eternall salvation the end and consummaâ—ion heare us O Lord and have mercie upon us through the merits of thy Son our blessed Lord and Saviour JESUS CHRIST to whom with thee O Farhâ—r and the Holy Ghost be all honour praise and glory asscribed in heaven and earth now and for ever Amen FINIS PErlegi concionem hanc Funebrem cui titulus est Characters of true Blessednesse eamque Typis mandari permitto Dec. 2. Sam. Baker 2. Sam. 12. 23. a Pisâ—ator after R. Kimhi b Lyra citat doctores Hebr. c Musoulus Fabritius Calvin d Hâ—n Ains worth in Psal Psaltes à sacris coeâ—ibus exulans desiderium suum exponit pâ—â—rum in ecclesia conversantium faeluitatem explicatâ—â—â—un e Vidâ—lurj â—ihi qâ—od magis exprimat desideriâ—m sanctorum adhkc in haâ— valle m seriae degâ—nâ—ium deveniendi ad â—aâ—d uâ— super â—oâ—â—m civiâ—â—m â—yra f Ergo in pâ—eâ—â—uris 〈…〉 a 1 Pet. 2 9 Exod. 19. 6. Rev. 5 10. Rev. 8. â—3 4. b Fsal 42. 1 2. c Vulgar Vatab. ad torcularia d Augusi pro torcularibus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad praecinendum super torcularibus Musculus e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 torcular aut instrumentum musicum torculari aut vindemâ—ae adh bâ—râ—â—olitum â—sal 8. 1. Targ. Cyâ—hara quam aâ—tu â—it David ex Gaâ—h â—um apâ—drâ—gâ—m Achis exularet Valent. Shindler lex Penteglot f Eo quod isle Psalmus propriè â—antabatâ—r in medio Septâ—m collectâ—s vindemiis in figuram collectionâ—s Sanctorumin-regno coeloruâ— Lyra. g 1 Sam. 1. 3 h 1 Chron. 21. 29. i Iuniâ—s Tremel k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sâ—idas * Or as chrysâ—st pâ—oem in Psal thinketh an antâ—phony l Shindler Penâ—gl m Vox tst non sign◠〈◊〉 10h Foster dict Hebr. n I. Foâ—ter citat R. David Kimhi com in Ps 3. o Tantùm ad supplendâ—m modulamen cantâ—â— est dâ—ctio eâ—â—lytica seu paragogica b. p Vt diligenti meditatioâ—e expendeâ—et quod pâ—â—ecâ—ssisset Avâ—narius a nec homâ— nec alâ—qua creatura potest constqâ—â— beatâ—tudinâ— ultimam per 〈◊〉 naturalia Th. Aqâ—in 1. 2. â— 5 a. 5. c. b Ascen siones in corde suo disposuit-Vulg Lyra. c. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 70 d 1 Cor. 6. 9. e Deteflimonio minime dâ—bitandum est Sufficit enim beatâ— lingua quae dixit sicut scriptum est Theodoret in 1 Cor. 2. 9. f Illud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non pro ignoratiose sed pro persecta cognitioâ—e posuit ib. Theodar a Beatitudo pertinet ad voluntatem tanquam primum objectum ejus Aquin. 1. 2. q. 3. â— 4. 2 b Vidâ—o meliora proboqâ—e deterior a sequor c Omnibus in terris 〈◊〉 sunt à Gadâ—bâ—â—â—sqâ—e Auroram Gangeâ— pauci aignoâ—â—ere pâ—ssâ—nt Vera bona â—uve Sat. 10 d Gen. 3. 6. e Iudg. 16. 26. f 1 Cor. 15. 34. g 1 Cor. 2. 14. h Rom. 1. 21. i Gen. 19. 11 k Lactan. l. 3. c. 8. Tertul de pal c. 5. Ambros To. 1. off l. 2. c. 2. l Finis ultimus rationalis creaâ—urae tantùm Aquin. 1. 2. q. 3. a. 2. c. dicit beatitudo est ultima hominis peâ—fâ—ctio m Et ib. q. 5. 1. c. beatitudo nominat adeptionem perfecti bom â—b q. 3. 2. 4. n Qua homo conjungitur Deo q. 3. 1. 1m o Deus est beatitudo per essentiam suam non enim per adeptionem â—ut participationem aâ—icujus alterius beatus est sed per essentiam suam homines autem suâ—t beati per participationem p 1 Iâ—b 3. 2. q 2 Pet. 1. 4. a Psal 16. 1â— b In quibus nec desiderium paenam generat nec satiet as sastidium c Vnus Pellâ—oj veni non sufficit orbis d Ezek. 1. 24. 25. e Homo non est perfecte beatus quam dâ—â—refiat 〈◊〉 quid desiderandum quâ—reâ—dum 1. 2 â— 3. 8. c. Cum perventum fuerit ad beatitudinem unusquisque attinget terminum sibi praefixum expraedeâ—matione divinâ nec restabit ulterius aliquid quo tendatur quam vis in illa terminatione unus pe veniaâ— ad majorem propinquitatem Dei alius ad minorem ideo uniuscujusque gaudiumerit plenum ex parte gauden t is quia uniuscujusque desiderium plâ—ne quietabitur Aquin. 2. 2. q. 28. a. 3. 2. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Greg. Naziâ—â—zeâ— oâ—at â— pâ—st iâ—it * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â— lem Alex. â—â—rom 1. 7 g Eâ—â—â— gaâ—dium in fine sed sine fine Bernard de verb. Apost h Aquin. 1. q. 6â— 8. â— i Cum ipsa beatitudâ— siâ— perfâ—ctum â—oâ—â—m sâ—fficiens â—portet quod desiderium boâ—inis quietet 〈◊〉 malâ—m excludat k â—lioqâ—iâ— necesse est quod tiwore amiâ—tendi vel dolore de certiâ—udine amissioniâ— aâ—â—igaâ—ur l Perfect a beatitudo bâ—minis in visione drvinae essentie consistiâ— est autem impossible quod aliquis vâ—dâ—ns divinam eâ—â—â—ntiam veâ—it eaâ— non videre quia omne bonum habiâ—â—m quo aliquis carerae vult aut est iâ—sufficiens an t habet aliquod incommodum annexâ—m propter quod in fastidiâ—m veâ—it visio autem divinâ— essentiae replet animam 〈◊〉 bâ—nis cum conjungat fontitotius bonitatis m propria voluntate beatus non potest beatitudinem deserâ—re Similiter etiam non potâ—st eam perdere Deo â—ubtrabente non potest talis subtraâ—tio à Deo jâ—sto judice provenire nifi pro aliqua culpa in quaâ— câ—dere non potest qui Dei essentiam videt cum ad banc visâ—onem ex necessitate sequâ—tur rectis udo volâ—ntatis nec alâ—quid aliud agens potest â—am subtraâ—ere quâ—a mens Deo conjuncta super omnia alia elevatur Aquin. 1. 2. q. 5. a 4. c. a Mat. 5. 3 b Isa
doe but run on headlong to destruction or because their waies are put for Gods waies which they goe and not their own hence 't is said their waies or the waies of them the blessed Saints are in their hearts High waies are in their hearts that is those which leade them to thy Tabernacle as some interpret the Vulgar hath it hee hath disposed ascensions in his heart â— following the Septuagint herein Vatablus interpreteth in quorum cordibus semitae tuâ—e that is who thinke of nothing else but how they may come to thee Take these Ascensions for the degrees of vertues by which wee must goe to heaven or for the holy flights of thoughts into Gods presence by faithfull prayer and meditation take these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 literally for the high waies which leade to the house of God and spiritually for that same Via regni knowledge of Gods word and sanctity as 't is taken Iâ—ai 40 3 Isai â—5 8. The way shall be called holy the polluted shall not passe by it and all may be easily reconciled the sense being like that Psal 1 1. 2. Blessed is the man that doth not walke in the counsaile of the wicked but his delight is in the law of the Lord and in his law doth hee meditate day and night For parts observe First the state and condition of those who serve the Lord They are blessed Secondly the description of them by their Characters 1. Unity with God and his Church that dwell in thy house 2. Practice they will still be praysing thee 3. Confidence whose strength is in thee 4. Sincerity In whose heart are thy waies Blessed are the servants of God yea as 't is here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doubly blessed terque quaterque beati unspeakably blessed because eye hath not seene nor heart conceived the extent of their blessednesse that which God hath prepared for them that love him yet are they upon undoubted record as 't is written and God hath revealed them to us by his Spirit which searcheth all things not as doubting but as knowing perfectly the deepe and incomprehensible secrets of God making us able to search out the promised rest by the two spies of our soules Faith and Hope which bring us some clusters from Esool and tasts of that blessednesse which hee will once make us perfectly know by enjoying That there is a summum bonum and true blessednesse of man the affections of all men desiring it doe as certainly conclude as the motions of naturall bodies out of their proper place doe a centre and terminum ad quem all men desire their own good That most men are the sole workers of their owne evill commeth either from their mistaking true blessednesse through ignorance or wilfull indulgence to their owne exorbitant affections through a miserable impotency of minde caused by naturall corruption wherein they are not able to forbeare those things they know will make them finally unhappy The first will appeare if we consider that few men can know true good 1. Because they so much live the life of sense that they doe too farre trust to the testimonies thereof concerning good and evill Even in the state of innocency when man had in himselfe from his creation a power not to have sinned the will was perverted by the senses approbation of the forbidden fruit so the woman seeing that the tree was good for meat anâ— that it was pleasant to the eyes tooke of the fruit thereof and did eat and gave also to her husband how much more easily doth the naturall man now erre when the understanding darkened â—and the will miserably subjected to the insulting power of sinne like a blind Samson led by the hand of his servant to the pillars of the house hee obtaineth his will with his owne destruction 2. Because all have not the knowledge of God the sole fountaine of blessednesse and the things of God are like the rayes of the Sun which can bee seene by no light but his owne Therefore the heathens whose foolish hearts were full of darkenesse being given over to vile affections because of their impiety and unthankfulnesse like the blinded Sodomites groping for Lots doore sought one happines every man as his own sense and opinion led him all in vaine Epiourus in pleasure and quiet Aristippus in corporeal delights Calliphon and Diâ—omachus in honesty and pleasure Diodorus in immunity from grief the Peripateticks in the goods of minde body and fortune Herillus in knowledge the Stoicks in vertue whereas indeed true happinesse is the supreme and ultimate end of the reasonable creature enabled by understanding to apprehend it and by will to desire it that is his attaining a perfect good which is a conjunction with and enjoying of God the absolute eternall independent and self blessed good which is in three things 1. In such a vision of the fountaine of blessednesse as the creature is capable of of which our Saviour saith Blessed are the pure in heart for they shall see God Matth. 5. 8. Secondly In a divine conformity to God and participation of his image who is most holy and glorious We are now the sonnes of God but yet it doth not appeare what wee shall be and wee know that when hee shall appeare wee shall be like him Which Saint Peter stileth a participation of the godly nature Thirdly in perfect interminable joy of which 't is said In thy prefence is the fulnesse of ioy and at thy right hand are pleasures for ever Perfect because in respect of the subject nothing can be added seeing it shall be an absolute fulnesse without all satiety or desiring more In all other fruitions desire is restlesse ever flying beyond all worldly acquests but when there is attained an absolute blessednesse then all affections like those creatures in the Prophets vision let down their wings and stand still for perfect blessednesse filleth all desire of man otherwise it were not perfect because it is a participation of Gods blessednesse who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of all that is desirable the chiefe and most excellent when the Disciples being not yet free from those secular affections which are inherent in the most holy and refined earthly tabernacles had but a glimpse of that beatificall vision of the Deity in the transfiguration of Christ in the mount Mark 9. 5 6 though Peter surprised with joy knew not what he said yet hee said the truth Master 't is good for us to be here That tast of heaven made him forget earth and desire to build there where hee perceived such excellencie dwelt This joy is likewise interminable because it is a state which being once had can never bee lost The longest terms of time expire but eternity is an infinite and immeasurable continuation We may lose that which the beguiled world