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
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
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
Lord Apoc. c. 1 19. because they rest as it were in the bosome of the Lord and they thus resting their death to them is but a sleepe Acts 7. So wee reade of Stephen when he was assaild with a storme of stones even in the midst of so great a tumult and noise of his enraged enemies the Text sayes that He fell a sleepe hee slep't in the Lord. So Our Lord and Saviour speaking of his beloved Lazarus uses these comfortable words Jo. 11.11 Our friend Lazaras steepeth Deut. 34 So Moses the servant of the Lord breath'd out his last breath where and when his Lord commanded And as a loving Mother kisses her tender infant sleeping in her bosome and afterwards says it downe softly in it's Cradle to take its rest so there be some who holding close to the Scripture phraise sticke not to say that Moses was dandled as it were by the hands of the Almighty was if wee may so speak with a kisse and embrace layd to sleepe in Abrahams brest The Psalmist in a manner insinuates thus much 1 27. Psa 3. so hee giveth his beloved sleepe And this gift is an inheritance which comes from the Lord a blessing which he bestowes onely on his Elect. Thrice happy are these soules who thus sleep in death Yea from henceforth saith the spirit that they may rest from their labours for their workes doe follow them as servants doe their Master sons their Father and Nobles their Prince they follow them to Gods Tribunall they attend them to the high Court of Heaven where will bee admittance only for so noble a train Whosoever therefore is predestinated to life hee will commend death as the onely remedy to ease and sweetten Natures griefe because he knows there is no other way to passe to heavenly joyes and for that such a man is alwayes prepared for death he thus reasons with himselfe Why doe I tremble at the name of Death why should I feare to dye I doe but walke that way I tread but that common and beaten path which my Fathers and all men have trod why then should I alone desire that priviledge which as yet has beene enjoyd by none I will then doe that willingly which will I nill I must bee done I know whatsoever is undertaken with a willing mind the burden that attends it is lessend if not quite taken away and where the cheerfulnesse of the will comes there the vexation which necessity commonly brings with it findes no roome Neither have I any just cause to decline or shrink at Death sith by the meanes of it I cease to be that which I unwillingly am and that is mortall and subject to corruption I receivd this flesh wherewith my soule is clad upon these termes of restoring it when it was demanded to its Lord and I will therefore restore it cheerfully knowing that I shall at the Resurrection receave it againe with an addition and encrease of glory As yet I am detaind from the sight of my God by meanes of those delayes which Mortality does enforce and which are but a praeludium to a better life For that last houre which most men so dread and feare is the beginning of that day which shall last for ever When a man then is upon his death bed and feeles the night of death approaching Let him solace himselfe with these words There will come a day which will redeeme me from the darksome prison of the Grave and reduce me to the comforts of everlasting life I will therefore cheerefully and most willingly goe out of this world in assurance that I shall bee admitted into a better with what great joy shall I entertaine that gladsome day wherein I shall bee assign'd to my proper home here I am but a stranger and wherein I shall bee snatch'd from the fetters of my body and snares of the flesh to an everlasting inheritance in the heavenly Paradice I confesse O Lord the guflt of many and great sinnes wherewith my Conscience is stain'd yet this is my comfort that thy Mercy is like the great Ocean wherewith the earth is bounded Into this Ocean will I throw my selfe with bosdnesse and confidence when I finde my thoughts dejected and feele deaths approach being assaulted by its forerunner a mortall sicknesse Thus casting my selfe into the bosome of the Almighty and throwing my soule into the Armes of his Mercy I shall quit my selfe of all the bands of this life 's sinfull misery And in an holy subjection to Gods will I wish that death would hasten his approach whensoever hee comes and knockes at my doore he shall finde me willing and prepar'd to entertaine his message and so to rest from my labours I am no â—uch an enemy to quiet and case as to refuse after the toylesome working dayes of this life to keepe Holy-day and to solemnize an eternall Sabbath with God and his holy Angels in heaven And why should I not then rejoyce with gladnesse when I shall close the dayes of this sorrowfull life which is nothing else but an Aegypt of Calamities and shop of miseries when I shall cut off that Yoke the world calls fortune being no more subject to casualties and vexations and troubles and begin a day which shall not bee shut up with night but be freed from all gloomy just and darknesse Most welcome will that Messenger be whom the King of glory shall send unto me to summon me out of this world to releaseme out of this dark prison to enjoy everlasting felicity being loosn'd from the fettars of mortality I then shall be enabled to performe those holy duties which I could never doe so long as I was clogg'd with the burden of my flesh The Bird needs no ejectment but speedily flyes out so soone as ever the Cage is open'd even so I being long since cloid with the toyles of this life most willingly when God shall call me will take my slight to those large and pleasant fields of immortall glory I am solicitous about the place and manner of my death but of the time alrogether carelesse whether I dye to day or to morrow this weeke or the next I â—are not His will bee done who made me and all things of nothing The will of God is my rule according to which I square my desires and proportion my thoughts both for life and death No ill can bee fear'd or expected from him who is goodnesse it selfe and the Author of our life and salvation And may not the Potter doe what he lists with an earthen Pitcher may he not break it if hee will or polish it upon the wheele I am an earthen Vessell made by the handâ—â— that great Celestiall Potter be it spoken with Reverence shall I then complaine and whimper when hee that fram'd and fashion'd me shall crumble me into dust that he may cast me into a new mould and turne my misery into joy making me for ever blessed and happy Is it
is hard and the taske difficult But know sayes St. Aug. that the harder the work is the more gratefull will it be to God and profitable to us There be many kinds of Almes which God in mercy and for Christs merits is pleasd to accept Act. 10. as he did those of Cornelius but no Almes more acceptable no sacrifice so pleasing to him as when from the very ground of our hearts we forgive them that offend and trespasse against us Christ when he hung fast nail'd to the Crosse had his Tongue only free from the wounds of nayles and lash of Whips and he thus hanging upon that cursed and shamefull Tree used that his sacred Tongue in prayer and supplication for those who had crucified him with their hands and revild him with their reproachfull Tongues So eloquent and potent an advocate was he even for the Iewes and other his adversaries Neither did Christ â—n this want Disciples or followers though they were but a few that conform'd themselves to this his most godly practise When Stephen pray'd for those that stond him heaven presently opend as if the Saints Angels in heaven were delighted with so rare a spectacle or sight to wit a man praying for those by whom he was murderd This protomartyr Stephen stood when he commended his owne cause to God but pray'd kneeling for his enemies and withall Act. 7. Saw heaven opend and Jesus standing at the right hand of God If it be lawfull O Lord Almighty for sinfull flesh and blood to pry into thy Actions by a curious enquiry Give me leave blessed God to put this bold question unto thee Lord what is it that thou now doest how hasty is thy mercy and goodness how doest thou make hast to help and save us how different is the method of thy proceedings from ours with us the fight goes before the reward or triumph but behold now a Saint rewarded before he had fully conquerd Before Stephens mouth was open'd Heavens Gates were unlock'd and opend so that he presently Saw the Glory of God What man is there that liveth that whilst he lives can see God and shall not see Death This holy Martyr Stephen vvas yet alive in the flesh vvhen he did partake of the beatificall vision O vvonderfull mercy worthy of all Admiration God never openly shewes himselfe to his Servants but in Heaven vvhich is his dwelling place vvhy vvas it then that happiness broke as I may so say out of Heaven Gates and ran to meet Stephen in the mid vvay of his race This Champion vvas as yet in the field he vvas yet wrastling upon the stage of this world and in this conflict between life and Death the flesh and the spirit he prayed and that for his enemies O happy and powerfull Prayer that could open Heaven But let us weigh the cause why his reward was so hastily bestowd It is this Our remission and pardoning of Injuries our earnest deprecation and interceding for our Enemies is so gratefull and pleasing to God that now when Stephen was upon his knees this most mercifull Lord layes aside his dreadfull Majesty dispences with his royall law of crowning after victory prevents this first Martyr with a rare and extraordinary mercy and commands the most beautifull Queen of Heaven Happiness to step out of those celestiall doores to embrace this blessed Champion in her Armes at the Threshold before those doores that so he that rewarded his deadly Enemies his persecutors with love and pour'd out prayers and teares to God in their behalf might contrary to the statute law of Heaven be call'd to triumph before Death was fully conquer'd And this is a royall priviledge indulged only to those who can and do forget and forgive Injuries Hence we may inferre that to do an ill turne not to suffer one is hurtfull to a man and full of danger for that thereby he makes God his adversary and loseth his favour who is pleased with and delights only in those that can suffer patiently and readily forgive an Injury David a man of meekness and after Gods owne heart who had fought with Lions and Beares and often got the conquest yet he being so valiant as that no feare or terrour could abate his couragious valour when his raging and most cruell enemy Saul oftentimes fell into his hands and was at his mercy yet he chose rather to spare then kill him and bore as it were before him this motto in his triumphant Banner Jf I have rewarded evill to those that repaid my good will with discourtesies Psalm 6. then let me be overthrowne and fall before mine enemies So St. Paul although he was of that brave and stout spirit that he challengd an Army of Spirituall adversaries with Death and Hell into the field and bid them open defiance yet he was mercifull and gentle to his enemies 1 Cor. 4. that he said Being cursed we blesse being persecuted we suffer being defam'd we beseech c. his example may be to us a Pattern of meek patience It is the most noble and generous kind of reveng to pardon when thou hast power to punish And it is a more glorious Act to overcome an Enemy by silence then by a multitude of words Prov. 20. It is an honour for a man to abstaine from strife Ambr. saith that to revenge is not an Act of fortitude or courage but of an abject minde and base cowardise He that revenges himself overcomes not but is overcome by his enemies And of this opinion is the Prince of Philosophers who sayes thus As it argues a weak stomack not to be able to digest hard meat that is put into it so it is an argument of a pusillanimous spirit Arist l. 4. E. h. c. 3. not to be able to beare with an angry word A man can not give a clearer testimony or demonstration that he is a true Christian then by loving his enemy For the exercise of our vertues our piety and patience we have need either of a most syncere friend or most sharp enemy who is more Injurious to himself then thou or any man can be Chrysostome said truly that a desire of Reveng in the heart is more hurtfull then a Viper whose poyson is incurable Hom. 41. in Act. Neither is it a lesse evill to repay an injury then to offer it He that strikes his Enemy gives himselfe his deadly wound and he that wounds himself we count him a mad-man or a fool This is to take coales out of the fire but first to burne out owne fingers and then throw them upon another Thus is the Author of any evill at first or last punished by it when he against whom it was intended escapes oftentimes unhurt or unpunished Whosoever hateth another man woundeth his owne soule and he that loveth not Lact deira dei To 3. bideth in death But what soever may be said to the contrary It is an hard thing for flesh and blood to
of nature impose upon us a taske which may be done with more facility Forgive ye shal be forgiven Thus Christ againe Our Answer is this we cannot and that you may know we cannot know that we will not bridle our Anger with the curbe of Reason we will not hold in our Teeth nor containe our hand And who can command his thoughts we are therefore resolv'd to meditate and practise revenge If you forgive men their sins your heavenly Father will also forgive you your trespasses This is Christs loving and sweet admonition to us but we ungodly miscreants make ansvver to this vve would vvillingly dye so that vve might first see our enemies perish O my Christian Brethren do you hate Heaven so that you vvill vvith a speedy course post to Hell have you banish'd that Petition in the Lords Prayer out of your thoughts Forgive us our trespasses as we forgive them that trespass against us From this you may inferre that either your enemies are to be loved or that you cast a snare upon your selves as oft as you put up this request to God As vve forgive others so Lord do thou forgive us But we forgive nothing out of an implacable hatred to mens persons vve are ever forvvard to punish and revenge the least affront or hurt vve receive from them Therefore O Lord forgive us nothing but punish so oft as vve offend This is the language of our Esawes the Reprobate not of Gods elect ones vvho although they receive never so great hurt and dammage from their enemies yet they are ready to call to God and say vvith their Saviour Father forgive them c. And Lord lay not this sin to their charge I forgive all I remit all and vvill revenge none This is the voyce of Iacob of one ordain'd to life and salvation But before I put a period to this discourse I must entreat all those who shall peruse this and not love their enemies to tell me ingeniously whether they beseeve these things to be true Certainly they vvill ansvver affirmatively unless they can imagine that Christ vvill deceive us or that Truth it selfe can lye If then these things be true nay most true what wicked contumacy then are they guilty of vvho out of an obstinate spirit make a mock at Gods word and contemne his commands Christ calls and commands Love not only your friends but also your very enemies if they have vvrong'd you pardon and remit al their injuries Christ may command yet you are stifly resolv'd to hate and persecute not to pardon your enemies and detractors What is God and Christ is Heaven and happines of so little vvorth in your esteeme that the promise of so great a revvard cannot vvrest and extort from your tongues and hearts this one vvord I forgive I remit and the Lord pardon that man his sin whosoever he be that has done me any wrong What for all this which has bin delivered do ye stand yet as stocks without sense and voice without any motion or inclination to forgive and pardon Does your Iron brest yet breath Reveng Doe ye yet cry the Devill or the Gallowes take him that has wrong'd mee Doe ye still wish mischief to him do you still hate your enemy And will not ye hearken to Christ listen to what he commands If you are fully minded not to cast out this poyson enjoy your malice but let me tell you for a certaine doe what you will take what course you please you are in the road vvay to hell and out of that vvhich leads to Heaven Faith and loye lead to this malice and hatred to that For most true is that saying of a learned and devout Author He that ceases not to hate his enemy cannot love God SYMBOLVM IX Dilectio inimicorum Noli vinci a malo sed vince in bono malum ad Rom. 12. Embleme X. Detestation of Sins past I will come vnto thee quickly remoue thy candlestick out of his place except thou repent Rou 2. v. 5 The tenth signe IS A detestation and loathing of our former sins The emblem of which he makes Whips and scourges to shew that vvhen vve truly hate our sins vve subdue them and our lust by chastising our selves Ps 69.10 as David did with fasting and religious duties Vnder that Emblem vve have these vvords APOC. 2. I Will come quickly and unless thou repentest I will remove thy Candlestick from thee ST Augustine covnts it an abominable vvickednes for a man to record his former sins and to glory in them with a certaine joy and delight when as he should rather greive for them and use the best meanes to release his soule from their power and his conscience from the guilt of them Lib. 5. de lib. arb For as the same St. Aug. truly affirmes He that beates his breast out of a seeming sorrow for his offence and does not correct his ill life and manners that man rather hardens his heart then removes his sins David mourning for his transgressions sayes thus of himself Psalm 51. My sins is ever before mee and therefore he entreats God so earnestly to create in him a cleane heart and to renew a right spirit within him Happy and blessed are those men who so lament and with a generous hatred so detest their sins that they grieve for this because they can grieve no more nor so much as they should and are therefore sorrovvfull for that they sorrovv less then they ought or vvould And truly this sorrow which is according to God 2 Cor. 7. or Godly sorrow worketh repentance unto salvation not to be repented of i. e. stable and firme which is to be noted with an attentive consideration For many recover and obtaine salvation by their Repentance but not a firme and stable salvation They relapss into sin againe and so lose their former joy and comfort Therefore Christ expresly commands us in St. Luke Lu. 13 not to let our Repentance slip when we have attain'd to it but to keep and preserve it unless ye have repentance ye shall all likewise perish For we must not do with our repentance as we do with money which is borrowed for a sett and certaine time this we must returne but that we must not part with when once we have gotten it into our possession Not unfitly said Aquinas True and serious repentance Part. 3. c. Que. 48. Art 8. does not only expiate and blot out our sins past but also preserves us from sin to come That man hath not repentance who hath not a firme purpose never to commit his former impieties Christ when he had cured the man sick of a Palsy comanded him to take up his Bed walke Io 5. Mar. 2 which the poore man did Thus ought we to do we must take up our Beds remove out of our soules all vitious habits so shall we walke more nimbly and with freer spirits in the path of Gods commandements
sprout at length they grow to a Wood and thicket which cannot by any strength or force in us be rooted up However we must not dispaire but know that custome may be weak n'd by another which is better and our Crowne will be the more precious and sweet unto us the harder our fight is with our sins and infirmities and we may promise to our selves the victory if we sight under Gods shield if desiring to be conquerors we grapple with our vices and begge of God in our prayers to help and assist our weakness Let but Mâ—ses strike the waves of the Sea with his Rod God will take care for the rest and Israell shall pass safely over Ex. 14. when the Aegyptians shall be drown'd The Amorâ—â—e and the Canaanite shall be driven out of our coast if we do but inure our selves to fight and often skirmish with our enemies Sit still we may noâ— in sloath and Idleness Iob 7. The life of man upon earth is a warfare sayes Iob let no man trust himselfe for none has a more dangerous and treacherous enemy then himselfe with whom to make a truce is not very safe Neither can it be secure for us to lay downe our weapons and shut them up in our Armories untill we put off our flesh and lay that up in our Graves He that has a desire to get the victory over his Adversaries must perpetually watch and sleep in his Armes Saint Cyprian sayes excellently to this purpose It is the greatest pleasure to a man to have overcome his pleasures neither can there be a greater and more noble victory then that which we obtaine over our lusts and affections for he that overcomes his enemy is indeed the stronger but this is in respect of another but he that overcomes his lust is stronger then himselfe in that he overpowers his owne weakness The Musitian never leaves handling his Jarring strings untill he has reduc'd them to an harmonious concord And a man predestin'd to salvation never ceases to allay the tumults and reconcile the differences between Reason and his affections till he compose the quarrell in a religious peace If we may beleeve Plato our body is as it were an Harp our Reason the Harper or Musitian who now playes upon these strings anon upon those sometimes it has to do vvith the eyes sometimes with the Tongue in proposing certaine Lawes and prescriptions to both now it stops the cares then it binds the hands and is still employed in managing and ordering the senses sometimes an affection of Luxury begins to rise this is presently suppress'd by casting upon it the bridle of Chastity At other times an affection of impatiency does start up and swell like a blister or bile Reason lets not this alone but launces it and le ts out the corruption Saint Paul was a skillfull Musitian as appeares by that confession of his 1 Cor. 9. I chastise my body and bring it into subjection And thus Gods elect ones are principally employed in tuning their Instruments in winding up or letting down the pins Now they strive with their Anger then reprehend Envy now they stir up and awaken their drowsinesse by and by they bridle their Laughter and wantonnesse and if griefe be predominant they mitigate it with lenitives with the comforts that do spring and arise from Gods promises and the consideration of his providence With the forenam'd and like strings of passion Reason like a good Artist is ever busied remitting some and intending others till all at length they become harmonious free from debate and dissention Those that are mark'd for heaven Gods chosen people never give way to their loose affections They are the greatest Admirers of other mens vertues and the hardest Censurers of their owne infirmities and ever shew the least pity to themselves for if upon a privy search and enquiry into their owne bosomes they find any unlawfull desire or any lust that domineers in their brests they presently sentence it to death and Crucifie it This therefore is a signe that we are predestin'd to eternall life if we crucifie the flesh with its imbred vices and lusts They that do this belong to Christ To whom with the Father and the Holy Ghost be ascribed as is most due all Glory and Honour from this time forth and for ever more Amen SYMBOLVM XII Moderatio affectuum Sub te erit appetitus eius et tu dominaberis illiut Genes 4. AN APPENDIX To the twelve Signes of PREDESTINATION Concerning the paucity or small number of those that are predestinated to salvation SAint BERNARD shall put an end to the former discourse Ser. 2. de Oct Pasel who sayes the Lord knowes who are his and he only knowes whom he hath chosen from the beginning of the World But what man is there that knoweth whether he deferves love or hatred Therefore if it be certaine that a man in regard of his daily infirmities cannot be alwayes certaine of his Salvation who then will not be much delighted when one shall offer to his consideration the signes of Election And what rest can our Spirits find in themselves untill we have gotten some sure testimonies that we are predestinated to eternall joyes Faithfull and true is the word most worthy of all acceptation which commends unto us infallible testimonies and pledges of our salvation In this word indeed there is ministred comfort to the Efect and all manner of excuse is taken from the reprobate For when the signes and markes of our predestination are discovered he that neglects them is manifestly convinced that he disregards the state of his Soule and makes nothing of Heaven the Land of the living By right such a man ought to blame none but himselfe who will not understand nor be saved God has not by a blind Chance predestined these to Heaven and those to Hell knowne unto the Lord are his workes from the beginning of the world Act. 15. Prosp Resp 3. ad Object Gal. And Prosper saies That good men are not necessitated to perish because they are not predestinated but therefore not predestinated to life because God foresaw that by their wicked deeds they would deserve death Li. 1. ad simplic St. August consents with Prosper in this God saies he did not hate Esau as a man but as a man full of sin or as a notorious Sinner For God hates nothing in man but sin he saies also in another place thus It is sin alone that obstructs our way and stops our passage to Heaven We all hasten and post to one end or marke and there be divers paths and maine wayes in which we move and run to that end and many perish in their race The way that leads to life is narrow and thorny The way of perdition is spred with Roses soft and easie it is a descent into pleasant valleyes whereas the other is climbing up of high and rugged Mountaines Truth it selfe or Christ who is the
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