that can say with David God is the strength of my heart and my portion for ever happy is he who can exclaim with him Ps 42. as the heart panteth after the water brooks so panteth my soul after thee O God. My soul thirsteth for God for the living God my tears have been my meat day and night while continually they say unto me where is thy God 't is as much impossible to satisfie our Soul with the things that are here below as it is impossible to quench a great Fire by adding fewel unto it continually The Reason is this our Soul is spiritual and all that is in the World is material our Soul is made to enjoy God who is soverainly perfect and infinite and all that is in this World is imperfect and finite Why doth bread nourish our Body and poison destroy it the Reason is this bread agreeth with the nature of Men and poison doth not agree with it God alone agreeth with the nature of our Soul and therefore he only is able to satisfie it he Created it for himself by consequence it will never be contented untill it rests in him CHAP. XLII The Covetous Man is always poor and miserable the Liberal always Rich and Happy THE Covetous Man is always Poor He wants as well of what he possesseth as of What he hath not Although all other Sins be hurtful nevertheless they procure some good either to others or to him that sinneth But Covetousness is hurtful unto all Men as well in general as in particular for whilst the Covetous Man hideth his Money and will neither use it nor distribute a part of it for the relief of the poor it profits no Body not so much as to the Covetous Man. He is more unhappy than the other Sinners for though they have no Joy to hope in the other World yet they receive some in this present Life but the Covetous Man hath none in this World nor in the other No Covetous Person which is an Idolater hath any Inheritance in the Kingdom of Christ and of God Ephes 5. he is unworthy to have a place either with the Angels above in Heaven or with Men below in Earth He is miserable in his Life for he is always Poor He is hated of his nearest Relations to whom if he doth any good 't is only after Death being not able to carry away his Money along with him And there is Danger whilst he is in the World either it will happen to him that which happened Ananias and Saphira who for their Coveteousness were punished by a sudden Death or he falls into the same misfortune as Judas who for the Love of Money having sold his good Master hang'd himself It is not so with the liberal he gives and wants nothing He knoweth he that bestows his goods upon the Poor for Gods sake will no more want than the poor Widow wanted oyl and Meal when she relieved Elias Give saith Christ Luc. 6.38 and it shall be given you He that gives to the Poor gives to Christ for as much saith he as ye have done it unto one of the least of those my Brethren ye have done it unto me Mat. 25.40 when we appear before him in the day of Judgment by the works of Mercy he will Judg us The more a Man gives to the needy the more he is like God his Creator who gives to all and receives nothing from any Many do spend a great deal of Money to Adorn their Houses with Fine and Rich Furniture and to make when they are dead a magnificent and splended Burial to the end that they obtain some Reputation amongst Men but they would be more esteemed if what they spend in these trifles and vanities they would bestow it upon the poor All those fine Beds Rich Tapistries and splendid Furnitures have no tongue to praise them as the Poor have By distributing their goods in the hands of the needy they send them into Heaven where neither moth nor rust shall corrupt them and where thiefs cannot break through to steal them away Therefore happy is he who stretches out his hands to the needy He that gives to the Poor shall not lack the Lord will deliver him in time of trouble but he that hideth his eyes shall have many a Curse Prov. 28.27.31.20 Ps 41.1 CHAP. XLIII We must submit our Flesh to the Spirit WHosoever you are you shall have always occasion to fight in this World because you carry in your bosom an Enemy from whom you shall never be freed till after Death The Flesh lusteth against the Spirit and the Spirit against the Flesh and these are contrary the one to the other and so united together that whilst we are here below the one cannot be without the other And yet they are so divided that the Life of one is the Death of th' other Walk in the Spirit saith Paul for if ye Live after the Flesh ye shall Die but if ye mortifie the deeds of the Body ye shall live take away the wood from the Fire and the heat shall abate Take away Oat and Hay from a young wild Horse you make him tame and Obedient to his Master if you grant to your Body all that it desires if you give it drink eat and sleep abundantly it will overcome your Soul. But if you assist your Soul with fasting watching and Prayer it will with the Grace of God master your Body Is it not better to your Soul to be the Mistress that both Body and Soul may be saved than to see one and the other eternally damn'd if you let your body master your Soul he that loveth his Life shall loose it and he that hateth his Life in this World shall keep it unto Eternal Life Jo. 12.25 Though St. Paul were a Vessel of Election yet saith he I keep under my Body and bring it into Subjection least by any means when I have Preached to others I my self should be cast away 1 Cor. 9.27 Daniel was mourning three full Weeks and eat no pleasant bread nor came Flesh nor Wine in his mouth neither did he anoint himself at all till three whole Weeks were over then lifting up his Eyes he had immediately Visions from Heaven and Revelations from God Dan. 10. though J. Christ had no need of fasting to subdue his Flesh to the Spirit nevertheless to give an Example he fasted Fourty Days and Fourty Nights Take heed saith he Luc. 21.34 least at any time your hearts be overcharged with surfeiting and drunkenness and cares of this Life and so that day come upon you unawares CHAP. XLIV Idleness ought to be avoided WIll you avoid Evil and Vice avoid Idleness it is the Mother and Nurse of it Idleness brings much evil Eccl. 33.26 The running water affords the best Fishes but the standing does commonly produce but Frogs Toads and Serpents The Earth which is barren and not Till'd brings forth only Bryers and Thorns The Fowler doth not commonly shoot
est certain que cette douleur n'est jamais sans quelque Joye Ce qui paroit pas ces trois Comparisons de St. Augustin Quelle est la joye d'un general d'armée qui se voyant environne de ses Enemis presque vaincu se voit tout a coup par un petit secours non seulement hors de danger mais encore victorieux Combien grande est la joye de ceux qui êtants sur une mer orageuse prets a être engloutis dans les vagues ou brisez contre les Rochers se voyent promptement hors de danger s'appercoivent que la mer est calme Et quelle est la joye d'un jeune homme qui se voyant abandonné des Medecins quine trouvent aucun reme de pour le guerir recouvre une parfaite santé en fort peu de temps La Repentace vous doit apporter plus de Joye parcequ'elle ne vous delivre pas seulement de vos Enemis le Diable le monde la chair mais encore du Peché de la mort eternelle La troisieme marque assurée qui est la Principale c'est de voir si vous abandonnez tous vos pechez en evitez les occasions Quand J. Christ eut guéri le paralitique il luy dit leve toy prend ton petit lict t'en va en ta maison Si vous ne quittez pas le desir de Vengence Si vous ne restituez pas ce que vous avez derobé si vous n'abandonnez pas cette mauvaise compagnie qui vous est occasion de peché vôtre Repentance n'est pas bonne partant vous manquez des qualitez que requiert St. Paul. Irrisor est non poenitens qui adhuc agit quod poeniteat dit Augustin celui la se moque n'est pas penitent qui fait encore ce dont il doit se repentir Si ergo vis verus poenitens esse dit Bernard cessa a peccato noli amplius peccare si tu veux être un veritable penitent quitte le peché ne peche pas davantage Quoniam inanis est poenitentia quam sequens coinquinat culpa parceque cette Repentence lu est vaine qui est souillee par un autre peché Ensin vous devez voir si vous evitez les occasions du peché Pytagoras donna cette Instruction à ses disciples que quand ils se leveroient le matin ils ne couvrissent pas leur licts avec les draps couverture depeurque etants tenus chaudement il ne leur prist en vie de se recoucher mais qu'ils renversassent les couvertures les draps Vous ne devez pas seulement eviter les pechez mais encore en chasser les occasions car Qui amat periculum peribit in illo qui aime le danger y perira Que celui donc qui est impur quitte son impureté que celui qui est yvrogne abandonne son yvrognerie qu'il en evite les occasions S'il fait ainsi il a certainement les qualitez que demande S. Paul pour recevoir dignement le souper du seigneur FINIS OF GRACE CHAP. I. God gives his Grace to all GRace is the same to the Soul that Bread is to the Body for as the Body cannot subsist without Food so the Soul cannot breath a supernatural Life without Grace Our good God who knows â—t and is not willing that any one â—hould Perish but live Eternally never â—ails to vouchsafe it to us as appears Eâ—idently by these following Texts The â—race of God which bringeth Salvation â—ppeared unto all Men Tit. 2.11 God â—aving raised up his Son Jesus sent him â—o Bless you in turning away every one of â—â—ou from your Iniquities Act. 3.26 He lighteth every Man that cometh into the World Jo. 1. for as he causes his Son to shine both upon the Just and Unjust so he gives his Grace to all without distinction or exception of Persons He Acts like an Husbandman The Husbandman scatters his seed upon his Land some falls upon good ground and brings forth good Fruit some falls among Briars Thorns Stones and by the way side and this is either choaked or the Birds of the Air come and devour it God sows his Grace in the hearts of all Men those that receive it are the good ground they bring forth good fruit and are the beloved of God. Those that reject it are a Land full of Thorns Bryars and Stones they are barren hated and Cursed of God. When I say that God gives his Grace unto all I do not speak only of that Universal Grace whereby according to Calvin through the outward preaching of the word God calleth all together to him even them also to whom he setteth it forth unto the savour of Death and unto matter of more grievous Condemnation I mean an inward Grace which is a light in our understanding and a motion in ouâ— will whereby God shewing good and evil invites us to imbrace Vertue and eschew Vice which if we answer to we shall infallibly obtain Eternal Salvation Many assert that God doth not give this Grace unto all they say that God without any other reason than his good Pleasure hath appointed some to be saved and th' other to be damn'd and consequently they make God unjust when he Punishes Sin for seeing that we cannot avoid Sin without Grace if it be true that God doth not give his grace unto all it followeth that all cannot avoid sin and therefore when he Punisheth their Sin he Punisheth them for a thing which they could not avoid and therefore it followeth that he is unjust I will afterwards make appear that this is the Opinion of Calvin and of all his followers CHAP. II. God gives a greater measure of Grace to one than to another ALthough God is pleas'd to give his Grace to all Men yet he doth not give it us all alike or in equal portions to one he is pleas'd to give more of it than to another There are degrees of Grace as well as of Glory There are diversities of Gifts saith St. Paul 1 Cor. 12.4 The Grace of God is Manifold saith St. Peter 1 Pet. 4.10 and this is confirmed by the parable of our Lord Jesus Christ in St. Mathew to one he gave five Talents to another two to another one Do you not believe that he bestowed more Grace on St. Paul than on Judas And who can doubt but that he Communicated more Light to the mind of the Apostles and more Zeal to their Hearts for Preaching and maintaining the truth of the Holy Gospel than he gave to the rest of the unbelieving Jews who declar'd themselves Rebels to his Holy Inspirations He hath Compassion on whom he will have Compassion and may dispose of his own as he pleases yet he is no respecter of Persons no more than he
the Grace of God but the infirmity of his Nature and the Temptations which he is Subject to c. viii p. 29 Grace doth not destroy Concupisence or sensual Lusts c. ix p. 33 Sanctifying Grace is incompatible with Moral Sins c. x. p. 35 Sanctifying Grace may be lost c. xi p. 37 The Righteous Man falls sometimes and Dies in his Sins c. xii p. 41 By Repentance a Man may recover his lost Holiness c. xiii p. 45 Repentance after we have often rejected Gods Grace is not in our Power c. 14. p. 46 Men make fair promises to God and break them very often c. xv p. 53 All vows made unto God of any thing whih is not in our Power are void c. vxi p. 57 Marriage ought to be permitted to all Men and Women indifferently c. xvii p. 6 Holiness consists in the practice of all Vertues an Commandments of God. c. xviii p. 7 Of Predestination and Reprobation c. xix p. 8 Several Impietis do proceed from the Doctrinâ— of Prdestination and Reprobation as they aâ— both believed maintain'd and Publish'd by Calvin and his Followers First Impiety It destroys the whole Ministry of the word of Goâ— c. xx p. 9 Second Impiety It Abolishes Prayer Faith Repentance the uâ— of the Sacraments and the keeping Gods Commandments c. xxi p. 9 Third Impiety It destroys that Doctrine of ours that God will havâ— all Men to be saved and none to Perish anâ— that he hath no Pleasure on the Death of a Sinner c. xxli p. 10 Fourth Impiety It makes God Cruel and Tyrannical c. xxiii p 11 Fifth Impiety It makes God the Author of Sin. c. xxiv p. 11 Sixth Impiety It causes and Nourishes Vice and is Enmity to good Government c. xxv p. 12 Seventh Impiety It takes away all Comforts c. xxvi p. 12 David and St. Paul did not believe Predestinatiâ— and Reprobation as they are above explain'd the 19th Chapter c. xxvi p. 13 How Predestination is to be understooâ— c. xxvii p. 1â— How Reprobation is to be understood c.xxviii p. 143. Gods Works are necessary to Salvation c. xxix p. 151 Images are of great advantage to instruct us and inflame our Devotion c. xxx p. 159. Bad Companions are rather to be avoided than the Plague it self c. xxxi p. 163 The Sinner being to die shortly and knowing not when nor how ought not to delay his Conversion c. xxxii p. 169 How the Married Woman that is desirous to be happy after Death and in a good Reputation among Men in this World ought to Live. c.xxxiii p. 273 A great comfort to the scrupulous Woman shewing that all the little Children that dye without Baptism are sav'd c.xxxiv p. 179 The condition of a Sinner near Death c. xxxv p. 185 The condition of a Sinner after Death c. xxxvi p. 191 The Condition of a Holy Soul near the Separation from its Body by Death c. xxxvii p. 192 The Condition of an holy soul after She is separated from her Body c. xxxxviii p. 199 The World is a Cheat. c. xxxix p. 205 Mistrust the World trust in God only c. xl p. 211 Nothing is able to satisfie our Soul but God alone c. xli p. 215 The Covetous Man is always poor and miserable the Liberal always Rich and Happy c. xlii p. 219 We must submit our Flesh to the Spirit c. xlii p. 225 Idleness ought to be avoided c. xliv p. 229 Riches ought to be contemned and how c. xlv p. 233 We must avoid the smallest Sins c. xlvi p. 239 We must Obey Kings and Magistrates c. xlvii p. 241 How Men ought to behave themselves in their troubles c. xlviii p. 249. A necessary Preparation to every one that desires whorthily to receive the Lords Supper c. xlix p. 257 Certains signs to know whether you have the qualities that St. Paul requires worthily to receive the Lords Supper c. L. p. 269 De la GRACE CHAP. I. Dieu presente sa Grace à tous CE que le pain est au Corps lâ— Grace l'est à l'Ame caâ— comme le Corps ne peut pavivre sans aliment ainsâ— l'Ame ne sçauroit subsister de la viâ— surnaturelle sans la Grace Nôtrâ— bon Dieu qui le sçait qui ne veuâ— pas qu'aucun perisse mais qu'il viveâ— ne manque pas de nous la presenterâ— comme il paroist clairement par ceâ— textes suivants La Grace de Dieu salâ— taire est clairement apparue à tous hommeâ— Tit. 2 11. Dieu ayant suscité son fils Jâ—sus l'a envoyé pour vous benir en retiraâ— un chacun de vous de vos iniquitez Acâ— 3.26 I l illumine tout homme venant au monde John 1. Car comme il fait luire son soleil sur les Justes injustes ainsy presente-il sa Graceâ— Ã tous sans faire distinction de personnes Il se comporte comme le Laboureur Le Laboureur jett esa semence dans son champ une partie tombe en bonne terre apporte bon fruit l'autre partie tombe parmi les ronces les Epines les pierres sur le grand chemin elle est ou étouffée ou les oyseaux du Ciel viennent qui l'emportent Dieu seme sa Grace dans le coeur de tous les hommes ceux qui la reçoivent sont la bonne terre ils portent bon fruit sont aymez de Dieu Ceux qui la rejettent sont la terre remplie de ronces d'épines de pierres ils sont sterils hais maudits de Dieu Quand je dis que Dieu donne sa Grace à tous je ne parle pas seulement de cette Grace universelle qui selon Calvin gist en la predication enterieure par laquelle le Seigneu invite à soy tous les hommes indifferemmenâ— voire même ceux aux quels il la propose eâ— odeur de mort pour matiere de plâ— grieve condemnation J'entend une Gracâ— interne qui est une lumiere dans l'en tendement un movement dans la volonté par laquelle Dieu nous faisant connoitre le bien le mal nous incite à embrasser la vertu à fuir le vice à laquelle si nous correspondons nous obtiendrons infalliblement le salut eternel Plussieurs assurent que Dieu ne donne pas cette Grace à tous Ils disent que Dieu sans aucune autre raison que son bon plaisir a determiné les uns pour être sauvez les autres pour être damnez consequemment ils font Dieu injuste quand il punit le péché Car puisque nous ne pouvons pas éviter le peché sans la Grace s'il est vray que Dieu ne Donne pas sa Grace à tous il s'ensuit que tous ne sçauroient pas éviter le péché purtant quand il punit leur peché il les punit pour
Evil Deut. 30.15 and in verse 19. he saith I call Heaven and Earth to record this day against you that I have set before â—ou Life and Death Blessing and Cursing â—herefore chuse Life Some may say that Liberty seems â—â—consistent with these words of St. John whosoever is Born of God doth not comâ—it Sin for his seed remaineth in him and â—e cannot Sin because he is Born of God. â—or if he cannot Sin then he is not free â—â—en Grace destroys Liberty for the â—ght understanding of this passage we â—ust distinguish between a Moral and Natural Power when we may not do 〈◊〉 thing we use commonly to say we â—annot do it which is to be understood â—f a Moral Power and not a Natural â—nd thus we must expound those words â—f the Angel where he says that he â—ould do nothing against Sodom till â—ot were escaped into Zoar Gen. 19. â—2 When then 't is said that whosoever is â—orn of God cannot Sin we must not â—elieve that the Natural Power is taken â—way but the Moral 't is as much as to â—â—y that as long as he Acts according 〈◊〉 the Principles of his Spiritual Birth â—nd doth his utmost endeavours to be â—ke his Heavenly Father he cannot â—in which we are to understand as School-men term it in sensu composito but not in sensu diviso CAAP. VIII If no Man Lives in this World without Sin we must not blame the Grace of God for it but the infirmity of his Nature and the Temptations which he is Subject to MAN is subject to so many sorts of Sins that 't is very rare to find one in this World exempt from all Sins Oftentimes we are caught by Sins of ignorance and because they seem matters of little weight we are not sensible of ' em Again Sins of Frailty surprize us all of a sudden and other Sins overtake us very often by reason of the continual Temptations of the Devil the World and the Flesh Therefore what St. John saith if we say that we have no Sin we deceive our selves and the Truth is not in us appears but too true but though it is true in an ordinary sense that in this World Man is not without Sin yet by the Grace of God he may Live without falling into it I can do all through him that Comforts me saith St. Paul by saying all he excepts nothing now if he can do all through him that strengthens him then by Grace he can live without committing Sin otherwise that exhortation of St. Peter Be diligent that at Christs coming ye may be found of him in Peace without Spot and Blameless 2 Pet. 3.14 would be vain and to no purpose if by the assistance of Gods Grace we could not live without being spotted and defiled with Sin and to make it appear by reason thus I argue either the Grace of God is sufficient for the avoiding of Sin or it is not if it be not sufficient Ergo in vain God gives us his Grace for that effect and doth injustly punish our Sins seeing that he Punishes us for a thing which we could not avoid and since we cannot say so of God without Blasphemy we must say that his Grace is sufficient as it appears by these words of Christ to St. Paul sufficit tibi gratia mea and therefore we must conclude that with Grace a Man may live without sin if then we do not live in this World without sin we must not blame the Grace of God for it but either the frailty of our nature or the continual Temptations of the Devil and of the World. CHAP. IX Grace doth not destroy Concupiscence or sensual Lusts BY Grace 't is true we overcome Sin to Grace we are indebted for all the good works we do and for the Victories we obtain over our grand Enemies the Devil the World and the Flesh But tho it cools the Fires of our Lusts yet it doth not totally extinguish ' em Experience convinceth us too often that the Flesh Lusteth against the Spirit and these are contrary the one to the other Gal. 5.17 so long as we are here below in the Church Militant although we have the Grace of God on our side yet we must not hope to live without Wars Witness St. Paul he was in the State of Grace and yet his Lusts alarm him he is encountred with the sharp Goads of the Flesh his Flesh Warreth against his Spirit and the good that he would do he doth not and is forced to cry out Oh wretched Man that I am CHAP. X. Sanctifying Grace is incompatible with Mortal Sin. TO prove this assertion we must know the right Definition of Mortal sin and of sanctifying Grace or what are the effects of both Mortal sin is so call'd because it procures death to the soul or deprives it of the Grace of God which is its supernatural Life and sanctifying Grace is so term'd for as much as it sanctifieth the soul and renders it acceptable to God. By mortal sin the soul is in Enmity and hatred with God but through sanctifying Grace it becomes his friend and well beloved By mortal sin it is doomed to the Infernal Lake of Hell but through sanctifying Grace it is made an heir to the Kingdom of Heaven Now the Definition and the effects of mortal sin and sanctifying Grace being opposites they cannot possibly be found at one and the same time in one and the same subject as day and night chase away each other and cannot exist both together at the same time in the same place and subject so mortal sin and Grace cannot cohabit at one and the same time in one and the same soul and therefore the one is inconsistent with th' other CHAP. XI Sanctifying Grace may be lost THere is nothing certain in this fading and miserable Life but Death the most splendent Crowns are tottering and the best established Monarchies are oftentimes subverted And as the health of the Body which we count a great Treasure is too frequently lost so it fares with sanctifying Grace which is the Ornament of the soul this is very Evident in these Texts ye did run well ye are fallen from Grace Gal. 5.4 holding Faith and a good Conscience which some having put away concerning Faith have made Shipwrack 1. Tim. 1.19 Some are already turned after Satan having Damnation because they have lost of their first Love 5.12 15. the Dog is turned to his Vomit again and the sow that was washed to her wallowing in the mire 2 Pet. 2.22 't is that which Experience also proves to us but too often and to our shame David a Man of great Faith and Integrity committed two great Sins Adultery and Murder 2 Sam. 11.4 Solomon who was the beloved of the Lord yet through the Love of strange Women his heart was turned from the Lord God of Israel and went after other Gods 1 King 11. Peter the first of the Apostles to whom Christ had given his special
help him and calls upon the name of Jesus but he receives no comfort On the contrary he hears his Saviour speaking thus unto him I did oftentimes speak to thy heart I gave thee a thousand inspirations to avoid sin and thou wouldst not hear me I sent Prophets Apostles good Ministers to declare my will to instruct and perswade thee to embrace vertue I did upon a Cross dye like a Criminal to save thee and manifest the excess of my Love. Then I did open my Arms to embrace thee and bow my head to kiss thee and thou hadst rather fall into the Arms of a lascivious Woman and take more pleasure in her kindness than in mine begone depart from me now when thou callest upon me I will not hear thee Thus this poor Soul finding neither help nor any inward comfort full of fright She shall say unfortunate that I am why did I not make a better use of the Grace of God And of the time allowed unto me to work out my eternal Salvation Let the day perish wherein I was born and the night in which it was said there is a Man-child Conceived Why dyed I not from the Womb Why did I not give up the Ghost when I came out of the Belly Why did the Knees prevent me or why the Breast that I should suck Cursed be the Man that shewed my Father saying a Child is born unto thee and comforted him Job 3. in that lamentable condition being enraged and in despair she will say Mountains and Rocks fall on me and hide me from the face of him that setteth on the Throne and from the wrath of the Lamb for the great day of his wrath is come and who shall be able to stand Rev. 6.16 CHAP. XXXVI The Condition of a Sinner after Death THE Wicked and Criminal Soul being separated from its Body hears the Sentence of her Condemnation whereof she cannot appeal to any other Depart from me thou Cursed into Everlasting Fire prepared for the Devil and his Angels For I was a Hungry and thou gaveth me no Meat Thirsty and thou gaveth me no Drink Stranger and thou didst not receive me in Naked and didst not cloath me Sick and in Prison and didst not visite me And then shall she say unto him when saw I thee an Hungred or Thirsty or Stranger or Naked or Sick or in Prison and did not Minister unto thee then shall he answer her saying Verily I say unto thee in as much as thou didst it not to one of the least of these thou didst it not to me Mat. 25.42 43 44 45. Then she seeth her self for ever separated from the sweet presence of God from the pleasant Company of all Blessed Souls from those unspeakable delights and Soverain honours that are in Heaven She seeth her self environ'd with an innumerable number of Devils and with them precipitated into an Everlasting Fire wherein she shall weep sigh and lament perpetually and endure an intolerable stink pain and fear without any hope of the least assistance The cries of Korah Dathan and Abyron when they saw themselves swallow'd up in the Earth are not to be compared with hers and that which grieves her the more is because she seeth no Remedy for her Torments and hath deserved all these Pains for few worldly pleasures that are rather Imaginary than true She knows that in that place of darkness horror and confusion she shall be forced to spill more Tears than there are drops of Water in the Sea that after she hath endured and cried as many Years as there are sands on the Sea shore or Leaves on the Trees in the Summer-time she is no nearer to the end of her Torments than at the first day and this consideration is the cause of her rage and despair for as often as she thinks that her Pains shall never end this consideration of never is to her an other Hell in the middle of Hell. CHAP. XXXVII The Condition of a Holy Soul near the Separation from its Body by Death REpresent to your selves any Holy Man or Woman whose Conversation was always honest and who did always strive to Answer Gods Inspirations fulfill his Will in all things and obey his holy Commandments When Death presents it self unto him and seeth that by sickness or otherwise his Soul shall be separated from his Body he doth not grow pail for fear on the contrary he seems to be very glad of such a news bearing this Testimony in his Conscience that he is going to rest from his Labors and be for ever united to the Object of his Love. He is assured he is going to his Heavenly Father into that new Hierusalem the City of his God wherein he is to taste Everlasting Pleasures and enjoy for ever the sweet presence of his beloved and the lovely Company of all blessed Souls In the mean time he orders his business and disposing himself to forsake this World he leaves to his Family and Friends this Holy Counsel to serve Love and Worship the true God all the Days of their Life When his Body is dying and grow weak when his tongue begins to stammer and his Eyes to change then the Spirit of God enlightens and fortifies his Soul she sighs and saith with St. Paul Cupio dissolvi esse cum Christo sometimes with David she utters these words as the Heart panteth after the Water brooks so panteth my Soul after the O God. Othertimes she Sings with Simeon now let thy Servant depart in Peace according to thy word Sometimes with St. Stephen Lord Jesus receive my Spirit and very often with her Saviour into thy hands O Lord I recommend my Spirit And as soon as her Soul is separated from her Body then the holy Angels take and carry her into Heaven as they carried that of Lazerus into Abrahams Bosom CHAP. XXXVIII The Condition of an holy Soul after She is separated from her Body AS soon as the Holy Soul is gone out from her Body She is as I have said just now carried into Heaven by the Holy Angels then in the presence of all Blessed Souls Friends and Relations dead in the Grace of God she hath this comfort to hear these words Come thou Blessed of my Father inherit the Kingdom which is prepared for thee from the beginning of the World. Well done and well come good and faithfull Servant enter into thy Masters Joy receive the Crown of Glory promised to them that are faithfull till death If for the maintaining the truth of the Gospel she hath endured in this world several Torments she shall receive the Crown of Martyrdom If she did overcome the lusts of the flesh and submit her concupiscence to the law of the Spirit she shall obtain the Crown of Virginity If in Marriage she were always faithfull and did never defile her Conjugal Bed she shall receive the Crown of Chastity If she did always give good example relieve the needy preach the word of God convert
look on Sins committed to weep for 'em and with th' other at future Sins to avoid them which is very well represented by the Definition of contrition which is a grief of the Soul for Sins committed with a firm Resolution to commit 'em no more A grief hath Reference to Sins committed and a firm Resolution to Sin no more hath respect to Futurity 'T is just that Grief be found in our Contrition for as the diseases of our Bodys are heal'd with contrary Remedies so Sins which are the Diseases of our Soul and which have been caused in taking delight with Creatures ought to be healed by greif and 't is reasonable you should resolve to Sin no more otherwise your grief is not wholy respective Your Contrition ought to be Universal and have respect unto all your trespasses for upon supposition you have committed ten different Sins and your contrition be but upon nine none of them is blotted out Your Contrition is false if it were true it should be extended upon all being all hated of God Almighty It ought also to be supernaturaral you ought to be sorry to have offended God because of his infinite goodness and hatred of Sin. If you be sorry to have offended him only because you are deprived of some temporal good or for fear of being punish'd in th' other World or least you hear these Dreadful words Depart from me ye Cursed into Everlasting Fire so that if there were no pain to suffer you should not be sorry to have sinned against him your Contrition is natural and therefore if it hath not the three qualities whereof I spoke just now and come to eat the Lords Body and drink his Bloud you eat and drink unwhorthily and consequently you eat and drink your Damnation Your Confession ought to be intire sincere and humble I do not speak here of the Confession used in the Church of Rome at the Ears of a Priest which being omitted as they say no Sin can be forgiven For though the declaration of our trespasses before a learned and discreet Minister be very useful for his good Counsels yet it doth not follow that being omitted our Sins cannot be forgiven those that teach this Doctrine teach that which is but an invention of Men and that you may be convinced of it it is enough to say that from the beginning it was not so The Confession that I mean here is that which you ought to do before God for who can forgive Sins but God only Mat. 19.8 and that Confession is to be intire for if you do not declare all your Trespasses your Confession is not good You ought to confess that you hate all that God hateth now God hateth all Sins therefore you must confess that you hate all Sins David saith without limited Sense I acknowledg my Transgressions Ps 31.3 It ought to be sincere for to confess your Sins with your Mouth and not with your Heart 't is to mock God who knows the Hearts of all Men and it ought to be humbe I mean full of grief and shame You must be like the Publican who saith God be Merciful to me a Sinner Luk. 18.13 he speaks with so great shame and humility that standing afar off he would not lift up so much as his Eyes unto Heaven Your Satisfaction which is nothing but a Restitution ought to have two respects God and Man. You may steal from a Man two sorts of Goods one Natural as his Money th' other Moral as his Honor and Reputation If you have stolen from him any Natural goods it must be restored and this Restitution is like unto the letting of Blood for as blood-letting removes the Cause of a Feaver and preserves Life so restitution removes Covetousness which is a Feaver that would cause you to Die Eternally and keeps the Grace of God which is the Life of your Soul. And as there are some diseases that cannot be cured without blood-letting likewise there are some Sins viz. Theft Usury and Simony which cannot be absolved without Restitution Non dimittitur peccatum saith Austin nisi restituatur ablatum Epist 4. ad maced Zacheus being convinced of that truth speaks thus Lord if I have taken any thing from any Man by false accusations I restore him fourfold Luk. 19. and if you have stolen his Reputation from him you are bound to restore it as much as it lyes in your Power You are bound to restore unto God three things Body Soul and time God hath given you a Body to apply it in his service hands to do good feet to Run after vertue and a Tongue to Praise him and you have stolen all these parts from him You are bound to restore 'em but how thus you shall restore him your Body when hereafter you apply it to his Service your hands when you do good and cease to do evil your feet when you Run after Vertue and no more after Sin and your Tongue when you sing his Praises and abstain from Blaspheming his holy Name You are bound to restore him your Soul. He gave you an understanding to think upon his infinite perfections a will that you might love him with a Memory that you might remember his Mercies You did steal from him these three faculties You ought to restore 'em but how thus you shall restore your understanding when hereafter you often consider his infinite perfections and think no more sinfully on the Creature Your will when you make more account of him than of all the World. And your memory inremembring always his unspeakable love towards you You must also restore him your time He gave it you to do good and you did steal it from him as often as you did any evil You are bound to restore it in being sorry that you have misimployed it in committing Sin and in abstaining from it hereafter Such ought to be your Contrition Confession and Satisfaction This is the Examen which St. Paul requires of every one that desires whorthily to receive the Lords Body and drink his Blood. CHAP. L. Certain signs to know whether you have the qualities that St. Paul requires worthily to receive the Lords Supper ALthough Chrisostomus writes thus Tom. 5. Serm. de poen Lachrimae sunt quae reconciliant Deo Lacrimae sunt quae Coelum pulsantes crimina delent Tâ—ars do reconcile us with God and knocking at the Gates of Heaven blot out our sins and though some call 'em spungiam peccatorum the spunge of sins some Baptismum animarum the Baptism of Souls and though one speaking of the tears of Peter exclaimeth foelices sancte Apostole tuae Lachrimae quas ad diluendam culpam negationis virtutem habuere sacri Baptismatis Nevertheless they are not a certain sign that he that sheds them hath the qualities required of St. Paul to ear the Lords Body and drink his Blood because some tears do proceed from Nature as well as from Grace and many are seen weeping not for their sins but meerly for their own interest or for fear of pain as it appears in the tears of Judas The first certain proof is this according to Augustin vide si quod delectabat displicet si quod displicebat delectat See whether you hate what you did love afore and whether you love what you did hate You took delight in keeping bad Company see whether you hate it you could not endure to be despised nor the sight of your Enemies see whether you love 'em now The second certan sign is this see whether you feel any Joy. It seems you ought to feel nothing but grief because Repentance is a grief of the Soul for her sins But it is true that that Grief is never without Joy which appears by these three Comparasons of St. Austin How great is the Joy of a General who being environ'd of his Enemies and almost subdued is not onely put out of danger with a small Company of Souldiers but gets the Victory How great is the Joy of those who being on a tempestuous Sea ready to be either swallowed by the Waves or broken against the Rocks see themselves on a sudden free from danger and perceive that the Sea is calm And how great is the Joy of a young Man who seeing himself forsaken by his Physicians finding no remedy to cure him recovers his health in few hours Repentance ought to give you a greater Joy because it doth not onely deliver you from your Enemies the Devil the World and the Flesh but also from the shipwrack of sin and from Eternal Death The third certain and special sign is to see whether you forsake all your sins and avoid the occasions of ' em J. Christ when he healed the sick of the Palsie said unto him arise and take up thy bed and go thy way into thine house If you do not forsake the desire of Revenge if you do not restore all that you have stollen and if you do not avoid that wicked Company which is unto you an occasion of sin your Repentance is not good and therefore the qualities required by St. Paul are not in you Irrisor est non poenitens qui adhuc agit quod poeniteat saith Austin he is a scoffer and not true penitent that still doth what he must repent of Si ergo vis verus poenitens esse saith Bernard cessa a peccato noli amplius peccare If thou wilt be a true penitent forsake thy sins and sin no more quoniam inanis est poenitentia quam sequens coinquinat culpa Because that Repentance is vain which admits of a future Commission of sin To conclude you must avoid the occasions of sin Pythagoras gave this instruction to his Disciples that when they were rising out of their bed in the Morning they should neither lay the blanket nor the sheet upon their bed less being kept warm there they should mind to go to bed again but that they should throw off both blanket and sheet You must not only avoid sin but also the occasion of it qui amat periculum pribit in illo he that loves danger shall die in it Therefore he that is impure let him leave his impurity and he that is a drunkard let him forsake his drunkenness and avoid the occasions of it if so he certainly hath the qualities required by St. Paul worthily to receive the Lords Supper FINIS