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
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
his will I should spin a songer thred of life I am content to doe it so long as he is pleass'd to will it Is God willing I should dye and be gathered to my Fathers my will joyfully meetes with his and I desire that death may arrest my bedy without all delayes I would not live a moment longer then God pleases My beginning is from God and he is my end the end of my Hope and whatsoever hee shall send and think fitting for mee I will entertaine and receave it with a cheerefull alacrity Phil. 1. imitating herein Saint Paul who thus sayes of-himselfe Christ is to me an advantage both in life and death My heart is enflam'd with the love of thee O my God and I desire to be more enflam'd Let my heart bee melted with this fire of love No creature O my most deare God besides thee can make mee blessed or any way happy And when shall I appeare in thy presence when O my God shall my winged Soule fly away from hence to thee and be at rest I follow thee Blessed Saviour I follow thee in my desires which then are most earnest when I come nearer to thee in any bodily griefe or Sicknesse Neither ought these desires to seeme strange in a good Christian for as a Physitian sayes Theophylact when he sees his patient loath that diet be prescribed and refuse to drink his potions he first tasts of them himselfe that by his example he may induce the sick man to admit of his Physick so Christ our blessed Saviour himselfe first drank of Death's bitter cup that wee his Servants his redeemed his followers might not bee afraid to pledge him but looke death in the face with that undaunted cheerefullnesse which becomes those who have God for their Father and Christ for their Redeemer And now Christian Brother although thou art of a fearefull nature strive to excite and raise thy fainting Spirits with these or such like Divine expressions Be speake God in the words of the Prophet David and say with an emboldened confidence and with a spirit unappal'd with the feare of Death I will receive the Cup of salvation and call upon the name of the Lord. The Cup indeed is bitter Psal 116.12 it hath Wormwood in it but my Saviour hath sweetned it having first drank to mee of it when he suffered upon the Crosse for my sinnes That Cup is Deaths fatall potion which Christ tasted willingly to purchase our salvation and all must drinke of it without exception All men must why then should J alone refuse it who ever hee bee whether Prince or Peasant Bond or free that hath entered upon the Stage of mortality and hath begun to act his part in this life 's sinfull Tragedy he must necessarily have his Catastrophe he must have an end that he may begin to Act a better part in the Theater of heaven and beginne a new life which nver shall have end Hence then all vaine and idle feares A way all vexing griefe and tormenting sadnesse The Cup which my Heavenly Father puts into my hand which Christ has temperd with his sweetnesse and drank deepe of it shall I not drinke off that I who am mortall whose composirion tends to ruine shall not I make it my study and a part of my daily businesse to learne to die wee read that when Alexander and the Madonian lay sick of a desperate disease and some of his friends who were too scrupulous had suggested to him that his Phisition by name Philip intended to give him poyson in his Physick The King when hee beheld Philip comming with his potion he raised himselfe upon his Pillow and thus entertained his Physition with one hand hee gave him his friends letters to read with the other hee took the potion from Philip And putting it to his mouth hee fixed his Eye upon the Physitians face knowing that if guilt were in his Conscience it would discover it selfe by the speaking blushes of his countenance and when he was fully satisfied that no mischiefe was intended by his Physition whose face spake him not guilty in that it was not stain'd with a blushing confusion the King with great confidence drank up the potion Thus by Gods grace will I do in this lifes pilgrimage my Iesus my Physition and my sweet Saviour hath prepard and temperd for mee a Cup which will cast mee into a long and sweet sleepe whilst I drink of it I will fasten my eyes upon his and fix my looke upon the gratious countenance of my Crucified Lord In the which I may read written in the bloody Characters of his passion his excessive love to mee and then with a Martyr like and cheerfull spirit I vvill drink off the potion vvhich the more bitter it is is better for us and the more vvholesome By this meanes deare Christian Brother may the sting of Death be blunted the force of his blow weakned and Death it selfe may be conquer'd if wee arme our selves against it by holy meditations if it be often thought on and never feared SYMBOLVM II. Promptitudo ad mortem Coarctor autem e duobus desiderium habens dissolui et esse cum Christo ad Philipp Cap. 1. Embleme 3. Frequenting of the Sacrament This is the bread which cometh downe from heaven that hee which eateth of it should not die Iohn 6.56 The third Signe A frequent use or receiving of the Sacrament of the body and blood of our Lord Set out by a golden Cup with these words taken out of the. 6. IOHN 56. This is the bread which commeth downe from Heaven that be which eatch of it should not die WEE read in the 2. Acts 42. that the primitive Christians who were converted to the Faith by Christ and his Appostles were not daunted by the fury of their Enemies not discourag'd in their profession by their persecutors malice but continued as the Text speakes in the Apostles Doctrine and fellowship and breaking of Bread and Prayers And it is observed by some that when the religious custome of frequenting the communion flagg'd and ceased Then that fervency of Spirit and ardor of love grew could Then that Sanctity or holinesse began to decay which before shined in the lives and Actions of those Christians who were burning and shining lights in their example and practice of all holy performances here the Divell bends all the force of his endeavours in this one thing he labours with all his art and cunning to hinder as many as hee can from the frequent use of the Eucharist or holy Communion And good God how many obstacles how many lets and impediments hath he invented how many rubbs has he laid in our way to retardate our intentions and stop the progresse of our devotion sometimes he shaks our Faith with the blasts of doubting feares when this suggestion succeeds not and takes no effect then he colours his Tentation and suggests to our soules that great reverence wherewith we should
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
God what man is there who is not ready to retort and say To me belongs revenge and I will repay it God opposes this bold reply once againe in the Scriptures Rom. â—2 Vengance is mine and I will repay it Here flesh and blood dares once more oppose its maker and say nay Lord Vengence I will challenge it is mine and I will repay it Thou art too easy to be entreated thy Revenge comes slowly and oftentimes too late Thus out of a rash and wicked boldness we dare challenge Gods prerogative and invade his royall priviledge Out of his hand we snatch the Sword which he only should draw to cut off our enemies and being the party offended contrary to all equity we take upon us the property of a Judge Rufsinus Aquiliensis Ruff. l. 3. n 77. Pelag. lib. n. 10. and many other Greek Interpreters tell us that a certaine man having sustaind a great Injury made his complaint to one Sisojus a most Religious old man a Magistrate in that place so also he described with bitter and sharp invectives the manner of his Injury being so me words of disgrace and withall beseechd him saying Suffer me to shew my selfe a man and to revenge my selfe on my adversary But the good old man did earnestly request him that he would not by shewing himself a man turne Devill and also advised him to leave all Revenge to God who is a strong and unresistable revenger of the wicked who for the Injuries they do to Gods servants shall not escape but be certainely punished But I am resolv'd said the other not to pardon my enemy and never to desist till I have done to him as he hath done to me To whom the old man once againe replied thus I beseech you so prove your self to be a man that withall you forfeit not the name of Christian and attend to what reason dictates to you not to that which is enjoynd by the violent command of passion To this the other answers yes but reason tells us that he is not to be spard who wold not forbeare others To whom Sisoius thus once againe But my friend this thing thou speakest of is not in thy power to will or do The right and power of the sword in this cause belongs only to God The God to whom Vengeance belongs is the Lord of Heaven and has power to do what he will with his Creature this liberty is denyed to us And I suppose thou knowest what Christ has said not by way of Counsel but precept and command That we owe to our enemies not only pardon but also prayers love and courtesies My Father retorted the other to this my mind is like the troubled Sea and will never rest or be at quiet till I be avenged on my Adversary Seeing therefore replyed Sisoius thou art resolved to take revenge Let me advise thee not to be too hasty Let us I beseech you first present our requests to God in Prayer upon this both fel upon their knees and the old man Sisoius conceived a prayer in these words O God we present not our selves before thy Majesty to desire thy help or assistance for that at this time we have no need of it neither do we entreat thee to take any care for us for we will looke to and provide for our selves Vengeance belongs to us and we will repay it and we now are fully resolved to subdue our enemies and to bring them under our feet for the many injuries they have done us When the good old man had finished his prayer the other was so astonied with a confused amazement and shame that instantly he fell downe at the old mans feet and being thus prostrate he wept bitterly and promised that he would forgive his enemy and not revenge himself no not in word And indeed this is the Command of our just God this is the mark of Gods Sons willingly and readily to pardon those that offend them and when they have an opportunity to requite the offence with a beneficiall courtesie See sayes St. Paul that no man render evill for evill Thes 5. but alwayes follow that which is good both towards your selves and towards all men Thus Paul but Christ our Saviour has left us a more strict Injunction when he sayes more plainly But I say unto you that heare me Love your Enemies Lu. 6. do good to them that hate you bless them that curse you And as ye would that men should do unto you so do ye unto them And if you love those that love you what thanks have you for sinners do the same And if you do good to those that do good to you what thanks have you for Sinners do the same But I say unto you love your enemies and your reward shall be great and you shall be called the Sons of the most high because he is bountifull even to the ingratefull and to the wicked These duties good God thou commandest and largely doest thou promise but O Lord how many be there that will not lend to thee an eare how many are there in the World who prefer their lust and hatred before thy word and therefore they most audaciously profess they will not leave their malice nor by any threats be Esseminated into a facility of pardoning an offence Nothing is more pleasant to them then to pay their enemies with their owne Coyne to requite wound for wound and words for words And if God should do by them as he did by Salomon offer to give them what they did wish 1. K. 3. I beleeve they would not as he did desire wisdom rather Revenge They undoubtedly would cry to God and say Lord give us the lives of our enemies and it shall suffice us Behold here a lively picture of the spirit of Revenge which uses to contemne Gods Law to esteeme little or nothing of his threats and not only not to suffer but to returne an Injury to be ragingly angry but for a small word to follow the violent motion of an unruly passion and to load an enimy with curses and execrations This desire of Revenge sayes Tertullian proceeds either from vaine-glory or malice Lib de pat c. 8.9.10.11 The former is every where by all wise men contemn'd The latter is most odious to God especially in this case because it doubles and repeats an evill which was but once committed For what difference is there betweene him that provokes a man by an Injury and him that is provok'd if he revenges himselfe but only this that the one is in the first place found guilty the other in the second both of wickedness and wronging God in that they disobey his word wherein we are taught if a man smite us on one cheek to turne the other and to tire our enemies in piety by our patience for by our patient bearing with their wicked doings we torment and vex them as it were with scourges and whips Tell me I pray you
our selves and doing Gods will if we have a purpose to enter into Paradice The wide gate is our owne Will which we must renounce by a cheerefull and constant submission to God and obedience to his Commandements The broad way that leads to Hell is a worldly conversation to live in surfeting drunkenness to spend our dayes in Luxury and wantonness to be revengefull and never to forget or forgive injuries c. This is the common practise of the world therefore Few there are that shall be saved We find a story among the Popish Legends of which we may make some use It is of Bertoldus a Franciscan an Eloquent Preacher in Germany This man declaiming in a Sermon with strong invectives against a certaine sin there was a Woman then present who heard this sin ripp'd up and the foulness of it laid open and Conscious to her selfe of being guilty of the same was stoken with so great sorrow and perplexity in her soule that she presently in the mid'st of the people fell into a Swoon but afterwards comming to her selfe againe and standing up with horrour in her countenance and palenesse in her cheeks she related what shee had seene don at the Tribunall of God but among other things she affirmed this That shee saw brought before it sixty thousand soules of diverse Nations Christians and Barbarians who had died severall deaths and of all these but only three were saved the rest were throvvn dovvn to Hell to be for ever tormented The truth of this story vve will not now discusse but let us all beleive this to be most true That many enter in at the broad gate and many walk in the wide and spacious way that leads to perdition Therefore St. Chrisostom said well to this purpose Tom. 3. Hom. 24. et Tom. 5. Hom. 40. glossing upon our Saviours words There be many more that enter in at Hells Gate but yet the Kingdome of Heaven is greater although the Inhabitants be fewer And how many think you are in our City that shall be saved I know said he that what I say will not be pleasing to you yet I will not forbeare to speak it Amongst so many thousands there are scarce one hundred that shall be saved Nay I doubt of that too For what malice may we find in young men what Idleness and drowsiness in the auntient c. Thus Chrisostom a most wise and holy man a great Doctor of the Church and he spake this of Anâ—ioch a most populous City and at that time when the fervency of that spirit and heat of Zeale which warmed the hearts of the Primitive Christians was not yet extinguished and decayed who then can wonder novv that Saint Paul should so solicitously exhort and admonish us Phil. 2. To work out our salvation with feare and trembling Luk. 13. seeing that Christ too has so cleerly advised us To strive to enter in at the strait gate Strive sayes he who is truth it selfe Strive i. e. labour endeavour with all your strength and povver to enter in at the strait gate by bringing forth fruit worthy of Repentance We must not look to enter in with faint and cool desires but vve must use the utmost of our best and most vigilant endeavours such as vvill break through all difficulties and vvade through the deepest vvaters of trouble and afflictions For unlesse vve be carried onvvard to Heaven vvith a fervent intention of mind and spirit and unless a man force himselfe to go forvvard he vvill easily start backward as not able to pass through the straites of that narrow gate being combred with a load of worldly cares and pestred with the burthen of his unsatiate lusts In our strait passage too we are like to meet with many Tentations and persecutions which the World and the Devill raise against those that labour to enter in at that gate which leads to happiness And as Watermen that Row against the Wind and Tide buckle themselves to their Oares with all force and might So those men who in their laborious passage to Heaven shall meet with many assaults from their violent and malitious enemies must stand fast to their faith never relinquish that whose power is such that no strength of their enemies shall be able to master it If they let go this hold give up this faith their Soules like unto a Boat driven with the Tide will be hurried into a Gulf from which they shal never be recovered 1 Cor. 10. Awake therefore to live righteously and sin not 1 Cor. 15. That man truly awakes and watches who does alwayes and in all places so order his life and Actions that he accompts every day to be his last day and in all his thoughts words and Workes has such a care not to violate his Conscience as if he were to die each day And indeed thus should we do And let us all do that whil'st we may and have time to do it i. e. repent which those that are in Hell would faine do but cannot Whatsoever a man sows that shall he reap Gal. 6 And he that sowes to the flesh shall of the flesh reap Corruption but be that sowes to the spirit shall of the Spirit reap life Everlasting LAVS DEO A POSTSCRIPT To all tender-hearted Christians who are weake in Faith and desire to get assurance of their Interest in CHRIST MANY are the titles which God in his Holy Word fastâ—eth to his Elect ones for whom 〈◊〉 Kingdome is provided l. Io. 15.14 2 Lu 12.4 3 Acts 16.17 4 Ps 83.3 Psal 135.4 5 Mal. 3.7 some â—f them are plaine and positive as there he calls them his 1. friends â—nd 2. Servants others more â—â—struse and figurative as when he â—iles them his 3. sucret ones his â— peculiar Treasure and his 5. â—wells c. Which latter appelâ—tion is Analogicall built upon this ground or reason for that as Jewell are rare and precious having in them a lustre a lightsome brightness which is not to be found in ordinary stones so Gods Saints in Comparison of Worldlings that have no right to Christ nor his promises so they are as the Israelites were to the huge host of the Syrians they in comparison of these are as a little flock of sheep 1 King 20 27. and Gods Children if compared with the Syrians of this World are a small number as hath been demonstrated in the former Treatise Againe they are precious and deare in the Esteem of God whose Image they beare in their Soules his Image of Holiness and Righteousness Luk 1.71 containing a conformity of their wills and actions to God's and Likeness being the Mother of love they must needs be deare to their heavenly Father whose mercy and Iustice they represent and set forth in their lives In the last place they are his Jewells because of that light and lustre which is in their soules For when Christ visits a soule in mercy and unites himselfe unto it
by his spirit which is the first union between God and us then that blessed spirit comes into the soule with discoveries The first union betweene Christ and a Soule it reveals unto it it 's maine sins the danger and filthiness of them It reveales likewise this truth that without Christ there is no salvation This discovery moves the soule to griefe and sorrow for it's sins it forceth teares from the eyes Gen. 1.2 and then the spirit of God moveth upon the face of these waters In this flood of teares the soule as I may so speak sailes to Christ and when it apprehendâ— it selfe by reason of it's Corruption to be in the suburbes or Iawes of Hell Gen. 8.9 it flies with the Dove to the Ark to the saving promises of the Gospell which are the Anchor and staie of our soules it takes hold on Christ and applies to it selfe for pardon of it's sins the merits of his passion Resurrection and Ascention The Application of which merits to our soules and Consciences The second Vnion between Christ the soule is the second union which is between us and Christ the Vnion of Faith And now having a tast of the goodness of God in the peace of Conscience and joy in the Holy Ghost a soule thus united to Christ is ready to cry out with that dying Martyr None but Christ None but Christ and with Saint Paul it counts all things but loss and dross in comparison of this great and incomparable purchase Phil. 3.8 This change in a soule thus trampling upon the World with scorn and contempt and prizing Christ above all earthly riches proceeds from that inward illumination of Gods Spirit proper only to the Elect convincing the soul of it's sinful wretchedness and discovering Gods Mercy reached out unto us in Christ who in his first approaches and accesses to an Elect soule to be sanctified breakes into it's dark roomes immittendo Spirituale lumen Note against the Illuminators to the time that this light neverdictates any thing repugnant to the Word by setting up as it were a Candle in it by clarifying it with spirituall * 1 Tim. 1.14.6.11 light and ravishing it with joy and Heavenly delight For when Christ is united to a Soule by his spirit and that soule to Christ by a justifying Faith which is ever attended with the band of * 1 Tim. 1.14.6.11 Love by vertue of this spirituall Vnion it being joyned to God in an holy Communion in a Communion of his Graces in a participation of his piety and Goodness in a Communication of his strength and comfort to siritaine it in all afflictions I say by vertue of that Vnion and this blessed Communion a Soule rejoyceth in God above all things with a * 1 Pet. 1. joy unspeakable and glorious a joy that can triumph and glory in the Cross rejoycing in tribulations Such a joy filled the brest and warmed the spirits of the Prophet David as appeares by that passage of his Psal 94.19 In the multitude of the Sorrowes which I had in my heart thy comforts have refreshed my soule Thus when Christ is in the heart wedded to it by Faith and love he turnes Water into Wine as he did at the marriage of Cana Ioh. 2.9 for when there are nothing but discomforts and terrors without then Christ cheares the heart within when there is nothing left but the water of affliction then Christ turnes that water into inward Consolation In the multitude of the sorrowes c. This was Dâ—uids case and this is the happy condition of Christs servants They receive the word in much affliction with joy in the Holy Ghost Thes 1 6. They greatly rejoyce though they be in heaviness 1 Pet. 1.6 And as this joy is Divine and heavenly quoad originem in regard of the principall Author of it flowing from a divine and heavenly fountaine that is Gods blessed Spirit so it is also celestiall and divine quoad objectum because it fasteneth on divine and Caelestiall objects A soule thus filsed with joy rejoyceth in nothing more then Gods favour and in the smiles of his gracious countenance and greeves for nothing less then the loss of worldly goods so long as it enjoyes God reconciled to it in Christ Augusâ—nus so long as it finds Lucrum in conscientia it cares not for damnum in crumâ—nâ A sanctified believing Christian slights all losses whilst he hath God in his Conscience and is assured of this that he is Christ's and Christ is His. 1 Cor. 23. Aquin. 〈◊〉 Q. 28 1. Now because that Joy as the Schooles determine ariseth from the Conjunction or fruition of the thing or person we love it will follow that when this Joy which I have proved to be divine is setled in us it is accompanied with a perswasion on which it is builded that God is our God in Christ Jesus by an eternall Election for we cannot neither do we usually rejoyce in things that either are not known or are uncertaine being built upon conjectures which are ever attended with doubtfull feares When our Saviour in his instructions to the seaventy disciples willed them to rejoyce because their names more written in heaven Luk 10.20 He intimated thereby that a man may attaine to a certaine knowledge of his Election which our Divines call a certainty of Faith in opposition to the Papists assurance by Hope or a speciall certainty when by Faith resting on the merits of Christ as having satisfied his Fathers Iustice and fullfilled the Law for us we apply to our selves the promise of Salvation because we find in our selves by a reflexive knowledge the performance of the condition annexed to the promise and accordingly â—eleive without doubt or wavering that remission of sinnes and redemption from Hell purchased by Christs death or his passive obedience and life everlasting obtained by his Active belong unto us Particular Faith and its properties This particular faith is a Jewell of great worth for God and Christ Heaven and happinesse depend upon it and as it relates to the promises held forth in the Gospell unto us it is made up or compounded of these three Ingredients First a consident perswasion that if I be not wanting to my selfe not neglectfull of the meanes and so faile not on my part Christ will not faile in his Secondly a forceing of all the powers and faculties of Soule and Body to performe the condition on which the promise is made Thirdly an Applying the conditionall promise by way of comparison and selfe-examination to my particular present Estate and condition and thence drawing this sweet Inference upon sight of the condition in my selfe that I am such a one to whom the promise belongeth and shall have a part in it if I persevere in well-doing and doe in the profession of godliness as the Kine did which carried the Ark to Bethshâ—mesh who took the strait way and
so as when we are to act in the sacred affaires of God to offer or present our selves in any of his immediate services as hearing of the word publike or privat Prayer and receiving of the Holy Eucharist when our whole body shall strive as we are bound in Conscience to testifie the inward Veneration of the Soule by a bare head bâ—nded knees lifted up eyes and hands with a cherefull and vocall sound of Gods praises with our tongues when the whole man shall thus ferve God as it seemes St. Basil did of whom my Author records thus much that he was like a * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 well * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strung and tuned Instrument plaid on by Gods holy spirit which did ever sound and set forth the Glory of God If we be thus Vniformely in tune so that there is no jarring between the parts of our bodies and the faculties of our Soules Then our Obedience is entire and sound which is more acceptable to God then whole burnt sacrifices and this Obedience with the forenamed Signes is an undeniable and sure marke that we are adopted to be God's Sons If any desire further resolution in this point desiring to get assurance that he is elected to life let him peruse with attention and a fixed Meditation Christ our Saviours Sermon in the Mount Mat. 5. The 15. Ps and the 1. Ep. of St. John which are parcells of Scripture dictated by the Holy Ghost to the Pen-men of God for this purpose and if he finds in himselfe those Graces and Vertues commended in them to our practise he shall not doubt of that future blessedness which our Saviour promised in that Sermon to his Disciples Now to annex some Corollaeries by way of caution to all tender Consciences which may start at the former positions and be somewhat troubled when they find not in themselves upon scarch and enquiry all the fore named signes 1. Corolarie First let such poore soules know that fire is fire if it hath heat though it want flame Therefore if a man finds in himselfe one or more of the forenamed tokens and not all the rest he must not set a black marke upon himselfe nor conâ—lude that he is rejected of God for there is an infancie and Childhood in Grace as well as in Nature and he that in his first conversion hath one Grace truly wrought in his heart by the Holy Ghost may conclude that he is partaker of the Spirit of God though in a lesser measure and degree of sanctification Rom. 8.9 and having the spirit of Christ he may with safety inferr out of the word that he belongs to Christ and so in the number of those that shall be saved For in the second place we must know and beleeve that the first materiall beginnings of the conversion of a sinner 2. Coro or the smalest measures of renewing Grace have the promises of this and the life to come annexed unto them By beginnings I understand all those inward motions and Inclinations of Gods Spirit that follow after the work of the Law upon the Conscience and spring up in the heart upon the meditation of those sweet invitations to repentance and of the promses to receive pardon for the merits of Christ all which are revealed and exhibited in the Gospell unto us That such inward motions of running to Christ and shunning all things that may displease him that these seeds of regeneration intitle men to all the promises of this life and of that which is to follow if they rest not in these small beginnings but labour to increase them this is confirmed by many Texts of Scripture and expresses of our Saviour Vid. Mat. 17.20 Es 42.3 Mar. 10.21 Mar. 12.34 Mat. 5 5. Jo. 7.37 Rev. 2.6 Ps 10.17 Ps 145.19 In the Third place I must add for the comfort of all those who have that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the Canaanitish Woman as Chrys 3 Coro speaks Hom 16 upon Gen who have an earnest desire to plase God in all holy duties and services and express that desire by the heat of their endeavour to Obey his holy will and Commandements yet faile through weakness in many particulars and fall sometimes into some scandalous sins such men must not for this admit of any desperate thoughts to doubt of their salvation but try and examine themselves by these two Rules the only stay and succour of a poore weak sinner First Let him examine himselfe whether he feels and finds in his soule a disliking of his sins as sins as they are repugnant to Gods will revealed in his Word Secondly whether he finds in himselfe a desire of reconciliation with God his heavenly Father whose love and favour he prizes above all worldly riches If he desire to be reconciled to this end and purpose that after reconciliation God may be glorified by his Conversion and if this desire be seconded and backd by an industrious use of all those meanes which God hath apointed for our progress and increase in Grace That man need not doubt if he persevere in that Godly course but that God will make good unto him all his laving promises which he hath made unto us in his son Christ Iesus Let such an humble sinner look into that of Mala 3 17 where it is written That God will spare them that feare him as a Father spares his Child who accepts the thing done as well done if the Child shew his good will to please his Father do what he can 2 Cor 8.12 And thus God in mercy who admitteth the will for the deed accepts the endeavors of the whole man to obey for perfect obedience it selfe Lastly in the fourth place if there be any as without doubt 4 Coro Isa 42.3 and to my knowledge there be many who are like the Prophets smoking flax and bruised Reed whose faith resembles a spark of fire wrapped up in flax or raked up in the Embers being smothered with doubtings which arise from their imbred corruption like also to a bruised Reed being feeble and weak and so find not in themselves that testimony of the spirit that strong perswasion that their sins are pardoned I shall for their comfort add this Corolarie A weak faith asaving faith and so conclude That a weake faith whereby a man is perswaded that his sins are pardonable and seriously desires in his heart to obtaine the pardon of them but as yet cannot say that without doubt they are pardoned such a faith may as truly apprehend Gods mercifull promises for the pardon of sins as a strong faith though not so firmely with that soundness of Application Even as a man that hath a palsie hand can stretch it out as well to receive a gift of a King as he that is more sound though not with that firmness and steadiness in retention That such a weak faith quo ad substantâ—â—m if we respect the very Essence or
being of it is a true saving faith may be proved by these three undeniable reasons First The promises of salvation or life everlasting is made to the desire of reconciliation a desire that is not faint but constant and Serious proceeding also from an heart that is touched with shame and sorrow for it's sin This hath been proved already in the first Corellarie out of many Texts in Scripture as Ps 10.17 Secondly The hungring and panting desire after Grace is a sanctified affection and when one affection is sanctified all in some degree or measure are sanctified and when all are sanctified the whole man is sanctified and he that is sanctified is Justified and he that is justified if he perseveres in the performance of all holy duties shall be saved Thirdly God who more respecteth the Truth and sincerity of our faith then the strength and perfection of it accepts the will to repent and beleeve for the deed as hath been already illustrated out of that noted place 2 Cor. 8.12 Therefore this desire of reconciliation which is an Ingredient of a weak faith and no fleeting motion of the heart but proceeding from a bruised spirit ever bringing reformation with it such a desire is true faith indeed in Gods acceptation and this touch only of the Hemme of Christ's Garment will fetch as much vertue from him to cure our bloody Issues as if we embraced him in our Armes with those good men Joseph and Simeon Mat 27.59 Luk. 2.28 or could say with that Christian Champion St. Paul who out of a strong faith did outbrave Death and Hell I am perswaded c. Rom. 8 v. ult To conclude all Let me exhort every one who with the Spouse in the Canticles beholds his beloved Leaping upon the Mountains and skipping upon the Hills 2 Cant. 8. which apprehends him a farr off at a greater distance by reason of the weak-sightedness of his trembling Faith Let such a one suffer the word of exhortation Let him labour for a closer and neerer communion with Christ never resting till he beholds Him with the spouse there standing behind the wall V. 9. To this end and purpose he must often meet Him in the Ministry of the word and the Administration of the Sacrament of his bodie and blood A Sacrament whose neglect I am perswaded is the Cause of the great want of Faith and Charity amongst many in these daies who are in name but not indeed and Truth Christians A good Christian is of a fruitfull spreading and growing condition He is ever climbing upon the degrees and steps of Grace never resting till he attaines to that perfection in the knowledge of Christ till he can say with love and Cherefullness My beloved is mine and I am his Cant. 2.16 Blessed is the man that hath attaind to this assurance yea blessed is the man that hath the Lord for his God who is a God not only of the Mountaines but also of the Valleys A man that is sunk low in an humble conceit of his unworthiness and findeth a weakness in his faith by reason either of a want of knowledge in the Mysteries of salvation or by reason of the Temper of his body a melancholy sadness darkning his thoughts and stifling his spirits all which encrease feares and multiply doubting Jealousies such a dejected soule winged with strong desires of getting that assurance of Gods love and favour which is in well-grown Christians need not doubt but that God in mercy and tenderness of affection looks upon this smoaking flax as if it were a flame and will in his good time either blow up that spark encrease that faith and bring it to perfection to a Joy in beleeving Rom. 15 13. or else perfect it in Heaven with that beatificall Vision when he shall see God face to face in his Caelestiall Palace which sight is the essentiall happinesse of Gods Saints To this happinesse God of his infinite mercy bring Vs for the merits of his beloved Son Christ Jesus Amen Initium bonae vitae cui vita etiam aeterna debetur recta fides est Est autem fides credere quod nondum vides cujus fidei merces est videre quod credis Augustinus de Verb. Apost Ser. 27. FINIS