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
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
because they are minded to doe evill and no good They flatter and deceave themselves with a voluntary and pleasing ignorance they love to walk in crooked and by paths Such of this rank and number were yee O you Inhabitants of hell Ye would not understand that yee might doe well therefore now you may tyre your selves with howlings and bitter cries to all Eternity Ergo erravimus therefore we have erred and the light of Righteousnesse hath not shind unto us This is the Psalm and these the dolefull notes which shal be for ever chanted by those spirits in the infernall pit Attend then O ye Christians and lift up the eyes of your soules and delude not out of a wilfull blindnesse those rayes of Truth which God in his word hath manifested unto us â—â—rue 12. The Lord give us strength and enlighten our eyes By the vertue of this light it will bee apparent to us that men are not to bee more esteemd then God nor riches more than Conscience neither mans favour more than Gods It will moreover direct our judgements in the choice of what is best for us teaching us that no pleasure bee it never so delightfull is to bee preferred before heavens joyes no temporary things before those that bee Eternall and not subject to Natures law And truly sayes Chris there is not the thing in this world on which a man can fasten his affection who hath had a tast of heavens sweet delights wherewith hee shall be filled when he partakes of the beatificall Vision This light of the understanding our good and Gracious God was pleased to infuse in a full measure into the mind of Saint Austine l. 1. Conf. clo. I being advertis'd sayes he by Gods privy Monitor the Holy spirit to returne after my long wandring home to my selfe I entred into the closet of my heart where I beheld with the eye such as then it was of my soule the incommutable or unchangeable light of the Lord hee that knowes it or hath had a sight of it that man hath had a glimpse of eternity By that light so the Father goes on I found that I was farre remote from thee O God even in a Region of darknesse farre unlike to thee who art all light and most glorious From this light of the understanding and Justice little differs that light of devotion of which Saint Bernard thus Entreate the Lord sayes hee to give thee the light of Devotion a cleere day in thy understanding and that spirituall Sabbath of the soule by meanes whereof as a Souldier discharg'd by reason of Age in all thy labours thou mayst live without sense or feeling of thy labour and paynes taken in Gods service whilst thou dost run cheerfully Serm. 3. de Circ thy heart being enlarged with joy in the way of his Commandements And pray that what thou didst before with anguish or bitternesse of heart and restraint of thy will thou mayst ever after performe with delight and alacrity of spirit To this light of Devotion the Kingly Prophet David invites us Come sayes he and be enlightned Psal 33. tast and see how Gracious the Lord is This inward light of the soule is pleasant and lovely it is a slame full of comfort and delight which discovers unto man daily more and more the nature of the Deity As this light set up by God in mans brest growes greater and greater So what may seeme wonderfull to relate hee who is not capable of Augmentation may finde growth in our understandings hee may encrease even God who is immense without bounds and limitation our eternall and mercifull Creatour SYMBOLVM I. Lux interna Lucerna pedibus meis verbum tuum et lumen semitis meis Psal 118. Embleme II. A preparation to death I am in a straight betwixt two haueing a desire to depart to be with Christ phis i. v. 23. The second Signe A promptnesse or readinesse to die Set out by a Scull the Motto that of St Paul to the PHIL. 1.23 J am in a strait betwixt two having a desire to depart and to be with Christ BY the scull is set out unto us a mind prepar'd and ever ready for what death soever And be ye saith Christ like unto men that expect their Masters returne from the wedding that when hee comes and knocks yee may open presently unto him The Lord then knocks so Saint Gregory when Hom. 13. in Evang. afflicting thee with some sore disease he denounces the neare accesse of death to whom we presently open if we entertaine him thus comming unto us by sicknesse with love That man does not willingly open to the Judge thus knocking who trembles to thinke of his exit from the body when he shall be haled by his executioner into the presence of that God whom hee remembers to have contemn'd whilst he lived the thoughts of standing one day before him as his Iudge this fills the sinners conscience with horrour and dread But contrariwise he whose mind is setled with the Anchor of a firme Hope and secured with the Conscience of his good works to man and piety to God that man opens without delay at Gods first knocke he rejoyces that hee is now called to his desired Haven of rest and for the glory of the future reward even the everlasting joys of the heavenly Paradise he rejoyces even in the midst of sorow when his eyes are water'd with tears Why doe wee not desire then to bee dissolv'd Phil. 1. Aug. de doctrina Christiana and to bee with Christ This no doubt is farre better then that the time of our sad sojourning here be prolong'd He cannot dy ill that hath liv'd well neither hee dye well who hath liv'd ill whose life hath beene a continued practise of impiety and profanenesse And what is that we so much feare should be taken and snatcht from us What is our life but a Scene of mockeries and follies a sea of miseries Be the shippe what it will wherein thou art carryed bee it made of Gold or of Silver of precious stones or Wood thou canst not avoyd the fury of the waves which will beate against it many rockes shalt thou meet with on many a shallow or shelfe wilt thou sticke Blessed and happy is the man who hath sailed over this Sea Blessed is hee who is escap'd the danger of it and is now in the heaven of security and rest If there bee any as there are many who in the middle or prime of their dayes are snatch'd out of this life by an unexpected death they ought no more to complaine of this then hee that hath soone and safely pass'd over the Sea Why then doe we feare death which is the end of our labours and the beginning of our rewards The sentence of death is pass'd upon all flesh by him who is the Iudge of Heaven and Earth None escap'd it in the former ages and none shall avoyd it in those that are
whether or no we do not derogate from Gods honour when we arrogate to our selves the power of revenging and defending our selves God is the Arbitrator or Proctour of patience and if you commit the managing and care of your abuse to him he will be in thy behalfe Revenger commend your losse to his providence and you will fine him a Restorer trust him with thâ— cure of thy Grief and he will be thy Physitian or healer At the houre of death commend thy spirit into his hands and at the last great day he will be thy Rayser and reuniting thy body to thy soule he will glorifie both of them together in his heavenly Kingdome But an impatient and froward man may object and say with him in the Poet What shall I alwayes be a silent Auditor being so oft provok'd shall I never repay the wrong that is done unto mee so it is my Christian Brother never think thou of requiting an Injury although thou beest an hundred nay a thousand times abused if thou desirest to be reckon'd amongst Gods Sons commit thy self and thy cause to thy heavenly Fathers hands and with a patient silence suffer and beare with thy Adversaries malice My Children suffer patiently the wrath that is to come upon you from God Barue 4.15 for thine enemy hath persecuted thee but shortly thou shalt see his destruction and shalt tread upon his neck Thus did God once comfort his people by his servant Barue And by St. Paul he sayes He that has done wrong Col. 3.25 shall receive for the wrong which he hath done But perhaps thou wilt farther say well Sir I will forgive but never forget the injury Is it so indeed do ye think that God will be mocked do you think this kind of liberality is pleasing to God if it be so that you are resolved to do no otherwise then expect the same measure of bounty at the hands of the Lord. Should a man sayes Ecclesiasticus beare hatâ—ed against a man Eeclus 28.3 4. and desire forgiveness of God he will shew no mercy to a man that is like himself and will he aske forgiveness of his owne sins if he that is but flesh nâ—â—â—ish hatred and askâ— pardon of God who will entreat for that man I suppose none It is a vaine pretence of clemency and pitty to say I will not revenge such an Injury and yet never forget it Whatsoever thou givest and forgivest give and forgive it entirely or else for ever dispaire of mercy from God you know what Christ threatens in the Gospell So shall my heavenly Father do unto you Mat. 81. â— if ye forgive not every one his Brother from your hearts To this some great one may object All this I beleeve to be true and I vvould readily vvithout much adoe forgive and pardon my enemy but I am a man of publicke Authority No man shall think to abuse me and go unpunished I must and vvill defend my honour vvhich is Ecclips'd and my reputation vvhich is stained Such ansvvers have fallen from some mens lips but I beseech you Christian Brethren let us not play the Sophisters and dispute the case in so serious a point that concerns our salvation saye aside all painted phrases and all expressions gilded vvith a pretence of colourable excuses Saint Stephen was one that bare a publick office yet he threw not back a stone against those that ston'd him neither would he defend his honour so as to forfeit his Religion but cried out with a loud voyce Lord lay not this sin to their charge In like manner our crucified Lord and Saviour Christ Iesus did not as the Son of man only but also as the Son of God utter these words with devout teares to his Heavenly Father Father forgive them There is no mortall man of so great Majesty and worth but that he may without any the least blot to his reputation forgive an injury offered to his person Thou shalt not seek revenge Levit. 19. nor be mindfull of an injury from any of the Children of thy people So God by his servant Moses exhorts all Magistrates But thou wilt say I never gave that knave any cause of offence It may be so and I must tell thee if a cause had bin ministred that which thou sustainest could not be termed an Injury but it would be said that thou hadst hurt him and he wounded thee But what do you meane by talking of a Cause wherein did Ioseph trespass against his Brethren when he told them his Dreame And yet even Ioseph the Viceroy of Aegypt though so abus'd in a generous and brave silence buried all his injuries and rewarded them with great benefits which his Brethren who had sold him received at his hands But you will object and say But Sir the Injury is no small nor light one But now why do you exaggerate the greatness of your Ingury if the offences which thou forgivest be small thy praise will not be great And unless thou be exercisd with great crosses and Jujuries never expect to be famous for thy great vertues ' Heare what St. Hier. c. 5. in Mat. 9. Hierome sayes God is be it spoken with reverence a Smith his enemies are his Files and Hammers by which he purges and takes off our dross from us and being thus purg'd polish'd he stampes upon our soules the Image of holliness But let me ask thee whosoever thou beest that complainest of thy sufferings hast thou been ston'd with Paul hast thou ever been scourged and crucified with Christ No let this then teach thee humility and patience In that thou art not in so bad a case as thy betters But I am of a Noble he of a base parentage why should he not then feel the smart of my revenge poore mistaken man you are both of the earth earthy yours may be of the better meld yet dust thou art and to dust shalt thou returne as well as thy poorer Adversary If a desire of revenge overcome thee thou art not of the Son of the nobles but a servant of sin and wickedness Ecclus. 28. Remember therefore thy latter end and cease to live in enmity in debate and strife Thou maist say after all this Although I Revenge not my selfe upon mine enemy although I forbeare to do this yet I cannot so Command my passion as not to have a will and great desire to it Thou maist if thou wilt command thy affections But so long as thou doest minister to thy mind matter for thy hatred to feed on thy thoughts before God are as bitter as Wormewood thou bearest in thy brest nettles Thornes Thistles with which thy conscience is miserably wrack'd and tortur'd Againe Thou wilt say I burne with the flame of revengfull thoughts Let me tell thee unless thou put out and extinguish this fire betimes thou wilt cause God to shut thee out of Heaven to lock the gate of it upon thee and to doome thee to that
Heaven and the day of Iudgement were ever in his thoughts and therefore said to God I feared all my workes knowing that thou do'st not spare sinners Iob 9. as if he should say I suspect all my words and deeds yea and my very thoughts I set a watch before all these whil'st I remember daily Gods memorable Iustice The consideration and thought of which made that good old man Hilarion to tremble when he was dying and going to appeare before Gods Tribunal Hieron in vita illius c. 38. There was a little heat left which warmed his body neither was there any thing left of a living man but only fence and feeling and yet he spake chearfully to his fainting soule Get thee out my soule get the out doest thou now feare doest thou now doubt Thou hast served Christ these seventy yeares and doest thou now feare to die and approach to his presence This good mans Soule did not feare to die or be seperated from the body but was afraid when it thought of Gods severe Iudgement before which it was to stand and be examined consider this O ye Christians who lead sinfull and wanton lives If this Religious man did tremble for feare of failing of his Salvation do ye delight your selves in the vanities of this world going on securely in your sins and heaping up Gold and Silver Go to now teare and consume one another with the tooth of envy and malice hunt after Honours and let preferment and glory be the only ayme of your endeavours please your genius and flatter your selves in pleasures say as some worldlings have done The earth hath he given to the Children of men and we will inhabit it let others if they please labour to be Citizens of Heaven Go feed your eyes with pleasing objects give your thoughts the Raines and deny nothing to your raging and lustfull affections let them excurr and fasten where they please let them have what they desire imagine that to be lawfull which ye like and deny your body no pleasure that it wants and craves Take care only that you may live here voluptuously without any paine or griefe and walk in the sight of your eyes Eccle. 11. and in the wayes of your heart But know that for all these things God will bring you to Judgement And though a man live many years and rejoyce in them all yet shall he remember the dayes of darkness because they are many all that commeth is vanity Therefore labour by your Faith and good workes 2 Pet. 1. to make your calling and Election sure Ye have heard what be the signes of Predestination First not to love our friends only but also our Enemies 2ly To relieve the poor not only by our bounty but also with an affection of commiseration pity 3ly To suffer all adversity patiently relying upon Gods providence and submitting our selves to his will in all our extremities 4ly We must preferr the riches of Heaven before the goods of this world 5ly and 6ly We must not only attend to the outward admonitions of men but also the interior or inward instructions of God and yeeld obedience to both 7ly The sins and offences of our life past are so to be deplored and bewailed that ever after we for sake them for the time to come and never commit the same againe 8ly Let no man think that he pleaseth God unlesse he be displeasing to himselfe 9ly And let no man perswade himselfe that he loves Christ so long as he loves not his mysterious presence in the Sacrament 10ly We must resist our vitious affections in their first beginnings not suffering them to grow into a feirce unruliness He that doth this is an Emperour having the command over himselfe which is the best and greatest conquest 11ly Our wills must be set upon goodnesse otherwise they will waver and totter in the uncertaine and giddie motions of our desires 12. And lastly we must ever meditate on our last end for death when it is oft thought upon is less hurtfull and least feared That man will not die unwillingly who seriously thinks of dying daily And this is the way to attaine to that life which is immortall and shall never be closed up with death Now let every man put questions to his owne conscience let him search by a strict examination and inquiry whither he hath found in himselfe these signes of Predestination whereby he may beleive that he is in the way wherein the godly walke to Heaven The way of Sinners is plaine and smooth Ecclus. 21. but the end thereof is Hell and darknesse notwithstanding this so many and so great a company run to their destruction in this plaine and pleasant way that they make good by their practise the saying of Christ wide is the Gate and broad is the way that leads to perdition and many there be that enter in at that and walk in this certainly they are many we see that they are many It is delivered in the writings of many learned Authors that a certaine Anchoret being once in an Extasie did see the soules of men glide and drop into Hell like to Snow and Raine So that the damned Spirits may not unfitly demand as one affirmes they did whether the world did persevere and continue in that state in which it was for indeed so many soules go to that place of Torment that a man would scarce beleive there could be so many men living on the earth Vincentius Ferarius a Dominican Preacher discoursing out of the Pulpit concerning the small number of the predestinate confirmed all that he said by a remarkable passage Vid. Philip Disy To 5. his words were these or to this effect Before Christs comming into the world in our flesh there had passed above five thousand yeares it which time the whol woâ—ld being given to much wickedness peâ—â—shed in their sins excepting a â—ew Isâ—â—elites that were saved by the Covenant of faith whâ—â—â— God made with Abraham 〈◊〉 seed So now likewise in the time of the Gospel under Christ how many men women die are dâ—â—med for want of Faith Aâ—so how many Iewes Turkes how many Pagans and Infidells perish for want of the knowledge of Christ Besides these how many Christians be there vvho have pertaked of Baptisme and have an outvvard shew of godliness yet wanting the power of 〈◊〉 in their lives being proud and covetous and luxurious wanton livers Hovv many I say be there of these that never pertake of Heavens joyes Faith and Baptisme joyned with a good life will bring a man to salvation the way that leadeth unto it And to hope to be saved vvithout these going in this way is high presumption These things being so I will conclude this point with that exhortation of our Saviour strive to enter in at the strait gate The strait gate of Paradice is the Will of God we must squeese and contract our selves by repentance and humility wholly denying
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