A Spiritual REPOSITORY, containing Godly Meditations, Demonstrated by 12. Signs of our Adoption to Eternal Glory.  
By H. Drexelius.  
And now Translated into English by R. W. of Trinity College Cambridge.  Psal. 119.97, 95. 
O how I love thy Law! 'tis my Meditation all the day. The wicked have waited for me to destroy me, but I will consider thy Testimonies.  
LONDON, Printed for R. B. to be sold by most Booksellers, 1676.   

ZODIACUS CHRISTIANUS locupletatus Seu Signa XII. Divinae PRAEDESTINA TIONIS Totidem Symbolis explicata Ab Hierem: Drexelio è Societate Insu.  
COL: AGRIPPINAE Apud Cornel●ab Egmond. M.DC.XXXII.   engraved border  

THE EPISTLE TO THE READER.  
THe multitude of Books that have already to too much plenared the World with a variety of notions, hath been an Argument of no little prevalency, to regulate my undertake; and more particularly, when Employed about a Concern of so great, and of so good Importance, by presenting unto the world a precedent for meditations: but before I did proceed in my undertake, I thought it absolutely requisite to consult with grave, Learned, and worthy persons; not only with a particular respect to the Author of this Ensuing Treatise: (that most Heroic, and renowned person H. Drexelius) but with a particular relation to this Treatise; to whom when I had Imparted my Resolution, they continued no longer my Incouragers, but presently became my strict obligers, and soon refuted my former objection, and further demonstrated that this divine Treatise, would he rather a Vniter, than a discomposer of pious Meditations. And now Christian Reader, give me leave additionally to speak a word or two concerning the Author. He was a person not only Epedemically Renowned in Learning, but did Illustrate it in the three Theological graces, Faith, Hope, and Charity, and did continually endeavour to suppress that most crying sin of unsatiable Voluptuousness, so that you see his whole pilgrimage upon this earthly Tabernacle, was an Optic of Virtue and Piety. And he that desires to know more of the worth of this Author, Let him but read that most Excellent piece of his, entitled Considerations upon Eternity, and whosoever doth so, I question not but he will be fully Convinced of the truth of what I assert, and that it may be as seed sowed in good ground, God out of his Abundant plenitude water it with the due from Heaven.  
R. W.   

Approbatio R. P. Provincialis.  
ZOdiacum Christianum locupletatum, quem P. Hieremias Drexelius, Societatis nostrae presbyter, de duodecim Praedestinationis signis conscripsit, atiquot ejusdem Societatis Theologis censum probatumque; Ego Christophorus Grenzing, Societatis jesu per superiorem Germaniam Praepositus Provincialis, facta mihi potestate, ab admodum R. P. N. Generali, Mutio Vitellesco, in lucem dari permitto: fidemque mea manu facio, & more Societatis consigno. Monachii III. Idus Septembres. Anno M.DC.XXI.  
Christophorus Grenzing.   

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Emblem. 1.  
Inward Light  
Thy word is a Candle unto my feet & a light unto my paths. psalm. 119. v. 106   
The first Sign.  
Internal Illumination OR, Enlightening of the Understanding.  
Set out by the Author, by a burning Taper. Under it these words of the PSALMIST.  Thy word is a Lantern unto my feet, and a light unto my paths. Psal. 119. 
BY that burning Taper is denoted, that inward light, which so clearly discovers unto us the benefits of God, the vanity of the world, the shortness of life, the filthiness of sin, and the fading shadows of all worldly pleasures, so that he, who gins to apprehend them with the eye of reason, cannot but earnestly gasp after Heavens joys, and cry out with the Kingly Prophet. 
Psal. 42.  My soul is a-thirst for God, even for the living God. When shall I come and appear before the presence of God? There be many that say, who will show us any good? 
Psal. 4.  Lord lift thou up the light of thy countenance upon us: and in thy light we shall see light.  
First, We have a Master within us the sight of Reason, which (being as it were a bright beam, darted from the splendour of his countenance,) GOD hath placed in the better and nobler part of man, his soul. This light doth not only distinguish us from beasts, but advances us to a more noble condition, to a likeness of God: This light set up in the soul of man is as it were an indelible and speaking Sermon, which ever and anon suggests this heavenly admonition, Not to do that to another, which we would not have done to ourselves. For whatsoever we do to another, foe, or friend, we must expect the like from him: with what measure ye meet withal, it shall be measured to you again: 
Luk. 6.38.  For this cause ought we neither by force nor fraud to injure another, either by robbing him of his goods or staining his reputation.  
Sdly, again, this light demonstrates unto us both, all things created, and God Almighty the Creator, (though in a dark manner, under a veil) wanting nothing, most perfect, most Happy, The everlasting Father enriched with a full sufficiency of all good things, which without want to himself, he imparts freely to all creatures. The beginning, the middle, and end of our happiness, who dwells in light inaccessible, who is both amiable and powerful in his works and Graces; whose will is his deed, who is all Mercy, and all Goodness, yet withal an holy, severe, and incorrupt Judge, who cannot be seduced by smoothing flattery. The same God is all justice, whose magnitude, form or fashion fare transcends the best humane expression; to whom nothing in the world may be likened, neither he can by any thing we see here be truly represented. In comparison of whose Excellency all the beauties and fairest things in this world are mere darkness, a shadow, which is a thing without substance and reality. To this most lovely and excellent beauty (I mean God Almighty) nothing is more acceptable, then to be repaid for all his benefits with the Tribute of our Love and Charity.  
Thirdly, This light set up within us discovers unto us the works of God our Maker, such as are without us, viz. the vicissitude of times, of night and day, the glorious greatness of the spangled Heaven, the long journeys of the Sun and Moon, which they dispatch daily with a speedy motion, the beauty of the earth decked with variety of flowers: The spacious wind and turn of Rivers, the vast wideness and furious raging of the Sea, the divers kinds of beasts, the great increase and store of fruits, all which God made not with hands, nor any labour, the only cause they were made in that order & Excellency as they are, was God's will and pleasure.  
Fourthly, Moreover this light of reason enlightened by a clear and lively faith, discovers by an undeniable demonstration, that man's felicity consists in this; that he attain as much as is possible here, to the likeness of God his Maker, which is the only means to purchase God's love and favour; for similitude or likeness is the cause of love, and that picture is best that comes nearest ●its pattern. This happiness one day shall befall us, when we shall be made more like unto God, when we shall partake of the beatifical vision in the other world, the land of he living. It doth not yet appear (saith St. John) what we shall be, but we know, 
1 joh. 3. ●.  that when he shall appear, we shall be like him, for we shall see him as he is. From this sanctified light of knowledge in the understanding, from this thought, or full persuasion of seeing one day God face to face, springs joy, in the will, hereby our Hope is raised and takes its flight from Earth to Heaven, and by this too our hearts are inflamed with an ardent affection towards God, the Author of our happiness, and the fountain of all good. For what can be imagined more sweet or comfortable to a glorified soul then to behold itself invested with the glorious Image of an infinite beauty to know for a certain, that he is dear and precious in the esteem of God, who is the pattern, according to whose likeness our souls were framed and wrought? But because this light of faith shines not alike to all, holy David (having found by experience, that every man partakes, not of this joy and happiness) rejoiceth with thanksgiving to God for this special grace and benefit. 
Psalm. 4.  Thou hast (saith he) put gladness in my heart, not every man's heart, but in mine and those who are predestinated by thee O goodness, to everlasting life, therefore (so he in another Psalm) we will walk in the light of thy countenance, and in thy name will we triumph with gladness all our days, rejoicing and glad for this, that we are plucked out of the darkness of sin and ignorance, that we may be instructed more and more in the knowledge of thy most holy will, by our Obedience to which we (as Abraham once) shall enter with thee into a secret bond of friendship, and be called thy friends. O Israel happy are we, 
Baruc. 4.4.  for things that are pleasing to God, are made known unto us. Job when he felt the weight of God's displeasure, and and burden of man's contempt, when he was beset with the darkness of Adversity on every side, than he solaced himself with the remembrance of this spiritual light; 
Job 29.3.  His light (saith he) shined upon my head, and by his light I walked through darkness. Therefore (saith Eccles. 
Eccl. 2. Isaiah 58. ) Ye that fear the Lord, love him, and your hearts shall be enlightened. Your light shall rise in obscurity, and the Lord shall always give you rest, & shall fill your souls with the splendour off his Grace; but if you turn from God, 
Eccl. 11.16  you shall be involved with Egyptian darkness: For error and darkness had their beginning together with sinners. 
Wisd. 5.   
These words (says the spirit of God) sinners in hell uttered; and what are they may some demand. This Quere is not to be branded with the note of an idle and fruitless curiosity. We greedily listen to the report of those things which among other Nations have been practised in King's Palaces and Princes Courts: to know what is done to the damned in Hell, if it be not unpleasant to be heard, much less will it be unprofitable to be understood, especially seeing this narration is not, as the story many times of Novelties, doubtful and uncertain. What then is the speech or language of the damned in Hell? 
Wisd. 5.6.  We have erred from the way of Truth, and the light of Righteousness has not shined unto us. Therefore we have erred. This indeed is the consequence but where is the Antecedent? Come and let us enjoy the good things that are present, 
Ch. 2.6.7.8.  let us fill ourselves with costly Wine and Ointment, and let not the flower of the spring pass by us: Let us crown ourselves with Rose-budds before they be withered, and let us leave tokens of our joyfulness in every place. Behold this is the Antecedent made by them, an Antecedent of joy, they surfeited themselves on earth, the consequent or conclusion, a consequent of Eternal woe is made in hell. Silly Logicians, for when they had framed to themselves the Antecedent, they ought then to have subjoined the consequent. Come and let us enjoy the good that are present (This the Antecedent) the consequent or conclusion should presently have been added: Therefore we erred; for we must either repent in this life or burn in the other. We must break off our sins by Repentance, and not sin without ceasing. Here we must expect to bear the Cross, not hope to wear the Crown. Here we must fight, strive against the world, the devil and our own lusts, hereafter triumph, therefore we have erred (It is a good and true conclusion, but framed too late) and the light of Righttousnesse hath not shined unto us. And what (may one demand) is this light of righteousness or justice: If it be the property of justice to give to every man his due, (as the law declares it) than this cannot be denied that it is the Office of justice to give to all things that estimation is due unto them. Therefore, that light of the soul which sets a true estimation upon each thing may fitly be termed the light of justice or understanding. And this is that the damned in hell complained they wanted here on earth. To judge then which were the richest and strongest Wines, to deck their heads with Garlands, and to provide delicates for their bellies: All these things they knew full well; but that these fading vanities were not to be preferred before the everlasting delights, this they were ignorant of, and delighted in that stupid ignorance, which lulled them in security whilst they took their fill in shameful and short delights, which yet they prized so highly, that in comparison of them, they lowly esteemed all the joys of Heaven, set at nought those everlasting delights, while they resolved not to forsake their surfeiting and drunkenness, their venerous wantonness, and other sinful pleasures of the flesh. So dear and precious to them, the liberty they took in sinning, that eternity was of no account with them; they lightly regarded or indeed never thought of the life everlasting. But this is a most unjust estimation of things. The light of the understanding illuminated, with the knowledge of divine truths suggests a quite contrary lesson, teaching us that eternity alone is highly to be esteemed, all other things little or nothing to be regarded. Therefore have we erred, this the voice of the damned in hell and that they have erred, it is plain and evident to themselves, who feel the sharp punishment of their short pleasures, and to those who hear and read of their bitter complaints.  
Therefore the light of Righteousness hath not shined unto us. This is a truth most free from all doubting and exception. There be many that will not understand, because they are minded to do evil and no good. They flatter and deceive themselves with a voluntary and pleasing ignorance, they love to walk in crooked and by paths. Such of this rank, and number were ye, O you Inhabitants of hell: Ye would not understand that ye might do well; therefore now you may tire yourselves with howl and bitter cries to all Eternity. Ergo erravimus, therefore we have erred, and the light of Righteousness hath not shined unto us. This is the Psalm, and these the doleful notes which shall be for ever chanted by those spirits in the infernal pit.  
Attend then O ye Christians, and lift up the eyes of your souls, and delude not out of a wilful blindness those rays of Truth which God in his word hath manifested unto us. 
●●rue. 12.  The Lord give us strength and enlighten our eyes. By the virtue of this light, it will be apparent to us, that men are not to be more esteemed than God, nor riches more than Conscience, neither man's favour, more than Gods. It will moreover direct our judgements in the choice of what is best for us, teaching us that no pleasure, be it never so delightful, is to be preferred before heaven's joys, no temporary things before those that be Eternal, and not subject to Nature's law And truly (says Chris.) there is not the thing in this world on which a man can fasten his affection, who hath had a taste of heavens sweet delights, wherewith he shall be filled, when he partakes of the beatifical Vision.  
This light of the understanding, our good and Gracious God was pleased to infuse in a full measure into the mind of Saint Austin: 
l. 1. Conf. clo.  I being advertised (says he) by God's privy Monitor the Holy spirit, to return (after my long wand'ring) home to myself, I entered into the closet of my heart: where I beheld with the eye (such as then it was) of my soul, the incommutable or unchangeable light of the Lord: he that knows 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 fare remote from thee O God, even in a Region of darkness, fare 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,  
Entreat the Lord (says he) to give thee the light of Devotion, a clear day in thy understanding, and that spiritual Sabbath of the soul, by means whereof (as a Soldier discharged by reason of Age) in all thy labours thou mayst live without sense or feeling of thy labour and pains taken in God's service, whilst thou dost run cheerfully, 
Serm. 3. the Circ.  (thy heart being enlarged with joy) in the way of his Commandments. And pray, that what thou didst before with anguish or bitterness of heart, and restraint of thy will, thou mayst ever after perform with delight and alacrity of spirit. To this light of Devotion, the Kingly Prophet David invites us; Come, says he, and be enlightened, 
Psal. 33.  taste and see how Gracious the Lord is. This inward light of the soul is pleasant and lovely; it is a flame 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 man's breast grows greater and greater. So (what may seem wonderful to relate) he who is not capable of Augmentation, may find growth in our understandings, he may increase, even God who is immense, without bounds and limitation, our eternal and merciful Creator.   candle 
SYMBOLUM. I.  
Lux interna.  
Lucerna pedibus meis verbum tuum, et lumen semitis meis. Psal. 118.   

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Emblem. II.  
A preparation to death  
I am in a strait betwixt— two having a desire to departed & to be with Christ. phis. i v. 23.   
The second Sign. A promptness or readiness to die. Set out by a Scull, the Motto that of St Paul to the  PHIL. 1.23. 
I am in a straight betwixt two, having a desire to departed, and to be with Christ.  
BY the scull is set out unto us a mind prepared, and ever ready for what death soever. And be ye, saith Christ, like unto men, that expect their Master's return from the wedding, that when he comes and knocks, ye may open presently unto him. The Lord than knocks (so Saint Gregory) when, 
Hom. 13. in Evang.  afflicting thee with some sore disease, he denounces the near access of death, to whom we presently open, if we entertain him thus coming unto us by sickness, with love. That man does not willingly open to the Judge thus knocking, who trembles to think of his exit from the body, when he shall be haled by his executioner, into the presence of that God, whom he remembers to have contemned whilst he lived; the thoughts of standing one day before him as his judge, this fills the sinner's conscience with horror and dread. But contrariwise, he whose mind is settled with the Anchor of a firm Hope, and secured with the Conscience of his good works to man, and piety to God, that man opens without delay at Gods first knock, he rejoices that he 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 rejoices even in the midst of sorrow, when his eyes are watered with tears. Why do we not desire then to be dissolved, 
Phil. 1. Aug. de doctrina Christiana  and to be with Christ? This no doubt is fare better, then that the time of our sad sojourning here be prolonged. He cannot die ill, that hath lived well, neither he die well, who hath lived ill, whose life hath been a continued practice of impiety and profaneness. And what is that we so much fear should be taken and snatched from us? What is our life but a Scene of mockeries and follies, a sea of miseries? Be the ship what it will wherein thou art carried, be it made of Gold or of Silver, of precious stones, or Wood, thou canst not avoid the fury of the waves which will beat against it, many rocks shalt thou meet with, on many a shallow or shelf wilt thou stick. Blessed and happy is the man who hath sailed over this Sea; Blessed is he who is escaped the danger of it, and is now in the heaven of security and rest. If there be any (as there are many) who in the middle or prime of their days are snatched out of this life by an unexpected death, they ought no more to complain of this, than he that hath soon and safely passed over the Sea. Why then do we fear death which is the end of our labours, and the beginning of our rewards: The sentence of death is passed upon all flesh, by him who is the judge of Heaven and Earth. None escaped it in the former ages, and none shall avoid it in those that are to come. Many are gone the way before us, and we must all follow their steps We were borne with this condition, and are bound by this Law to go whether all men go, to the Grave. Death is the end of all men, the bound which no man shall pass. It is a remedy to many who are afflicted with misery; in that it cures them of their grief, and translates them to glory. It is the Godly man's wish, desired by those who are predestinated to everlasting life, to these death gives a release from sorrows, and sets a period to grief, and beyond which their calamities and misfortunes shall not pass. It would be extreme folly, and madness to resist the decree of a most bountiful and gracious Lord, to deny the payment of that Tribute which all do pay, to covet that freedom which is granted to none. The Christians Divinity is of a higher strain, which teacheth us to have death in our desires, and to enjoy our life with patience.  
The Swan (if we may believe Solinus) in her life time is sad and makes a lamentable noise, 
Lib de mirabil: mun.  but at her death is joyful and sings. The Elect do the same, while they live, they sigh and mourn, they rejoice in their death, being assured, that they shall for ever rejoice and sing with the Saints and Angels in the Choir of Heaven.  
We read of a Swanlike song chanted by old Simeon not long before his death. Lord, 
Luke 2.  now lettest thou thy servant departed in peace. And why do we lament and mourn, when the cottages of our bodies are ruined and pulled down? For we know that if our earthly house of this Tabernacle were dissolved, 
2 Cor. 5.  we have a building with God, an house not made with hand, Eternal in the heavens.  
First, Who will not rise with haste and speed from an hard bed? They only loiter and delay, who being delicately entertained with the softness of their warm Feathers, cannot easily forsake their downy nest. What? art thou sick of this life? art thou afflicted in it? I suppose then to pass to a better, thou wilt be contented. Art thou in a good condition, and dost thou flourish with health and happiness? It will not be hurtful to thee, then, if death put a sudden period to thy life, lest thy prosperity prove thy ruin, and procure to thee, as it hath to many, a grievous though late destruction. Therefore (as Tertullian rightly says) we ought not to fear that, which delivers us from all our fears, and that is death.  
God is merciful to a man, releaseth him from a long torment, when he shortens his life, and makes it as it were but a half a span. Therefore that Generous and N●ble Martyr, Cyprian hearing of Valerians decree against him (Thascium Cyprianum gladio animadverti placet, It is my will that Cyprian dye by the sword) he hearing this, lifting up his hands and eyes to Heaven, said; Thanks be to God who is pleased in mercy to quit me from the bonds and fetters of this body. 
Lib. de bono Mor.  Saint Ambrose wonders at some men, who when they were to die, would rather be thrust by force out of their prison, than led out of it by fair entreaty. And what is there (says he) in this life but a continual fight and strife with Anger, Lust, and Gluttony? Chrys. is of the same mind with him, what plea hast thou for thyself O man? 
In c. 1. ad col.  Thou art invited to a kingdom, to the kingdom of the Son of God, and yet thou altogether delayest to come, and as idle persons use to do, thou dost scratch thy head and yawn. What? if thou wert bound every day to meet a thousand deaths, wouldst thou refuse to under go them All, so that at length thou mightst by them enter into Heavens joys? And what wouldst thou not do, what pain so grievous, which thou wouldst not willingly sustain for Princely honour, for a Diadem or a Crown? Now seeing thou shalt one day reign with Christ, as a King, wilt not thou, then fly from it, court death, expose thyself naked to the peril of a thousand swords, and leap cheerfully into the scorching flames? Nay, contrariwise thou mournest, because thou art to leave this vale of misery, and tears, and canst be content to set up thy Tabernacle to dwell here, so that in the mean time thou mayst pamper thy flesh with delicacies and good cheer. Good God what a madness possesses thy vain thoughts, and yet in the mean time thou supposest death to be the most terrible of all terribles. That which causes this folly, this vanity in our desires, are the delights of the flesh and earthly pleasures: for on the contrary he that groans under the burden of poverty, and grief, such a man with the Prophet David, desires the wings of a Dove, that so he may flee away and be at rest, being freed from all his miseries and distresses. It is with us Christians as with young Birds newly fledged, we are loath to forsake their warm nests, but the longer they stay in it, the weaker they commonly prove, and more unable for flight. Now this present life is as it were a nest compacted of mud and moss; brag never so much of thy stately buildings, and pride thyself in thy Palaces embossed with Gold, and shining most gloriously with precious stones, thy fancy may swell thee to a high conceit of thyself for these, my reason tells me, they differ nothing from the Swallows nests, winter defaces these, time and death thy pleasures. The truth of this is confirmed by that Golden mouthed Father Chrys. All things (says he) do fade and fall, and we with them, and for the most part the safer is our condition, how much our fall and dissosolution is more sudden. So the wise man, the just man is taken away, least wickedness seizing upon his soul change it, being subject to alteration and decay. He believes not the resurrection of his body, who hastens not in his desires to pass to the Heavenly joys from earth's sorrows and miseries. If a house totter in a storm, and threatens every hour to quash us with his fall do not we speedily forsake i●? and if the ship we are in be in danger of being sunk, in a tempest, what is more thought of, and more desired, than a secure and quiet Haven? This world and all things in it are subject to ruin and decay: we are tossed here with the waves of affliction, and storms of grief; even as if we were riding upon the main sea: Shall we not then think of an Haven of repose and rest? Why do we not greedily desire to go to our heavenly Father? even to the place of bliss, where our company is desired by them that are near and dear unto us, those glorious and happy Saints, who are secure and certain of their own welfare, only careful and solicitous for ours. O how happy and blessed are the dead that dye in the Lord? 
Apoc. c. 1 19  because they rest (as it were) in the bosom of the Lord, and they thus resting their death to them is, but a sleep. 
Acts 7.  So we read of Stephen when he was assailed with a storm of stones, even in the midst of so great a tumult and noise of his enraged enemies, the Text says that He fell a sleep, he slept 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 breathed out his last breath where and when his Lord commanded. And as a loving Mother kisses her tender infant sleeping in her bosom, and afterwards says it down softly in its Cradle to take its rest; so there be some who holding close to the Scripture phrase, stick not to say, that Moses was dandled (as it were) by the hands of the Almighty, was (if we may so speak) with a kiss and embrace laid to sleep in Abraham's breast. The Psalmist in a manner insinuates thus much, 
1 27. Psa. 3.  so he giveth his beloved sleep. And this gift is an inheritance which comes from the Lord, a blessing which he bestows only on his Elect. Thrice happy are these souls who thus sleep in death, Yea from henceforth (saith the spirit) that they may rest from their labours, for their works do follow them, as servants do their Master, sons their Father, and Nobles their Prince; they follow them to God's Tribunal, they attend them to the high Court of Heaven, where will be admittance only for so noble a train. Whosoever therefore is predestinated to life, he will commend death as the only remedy to ease and sweetten Nature's grief, because he knows there is no other way to pass to heavenly joys; and for that such a man is always prepared for death, he thus reasons with himself.  
Why do I tremble at the name of Death? why should I fear to die? I do but walk 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 privilege, which as yet has been enjoyed by none? I will then do that willingly, which, will I, nill I, must be done. I know whatsoever is undertaken with a willing mind, the burden that attends it is lessened, if not quite taken away, and where the cheerfulness of the will comes, there the vexation, which necessity commonly brings with it, finds no room. Neither have I any just cause to decline or shrink at Death, sigh by the means of it I cease to be that which I unwillingly am, and that is mortal and subject to corruption, I received this flesh, wherewith my soul is clad upon these terms of restoring it (when it was demanded) to its Lord, and I will therefore restore it cheerfully, knowing that I shall at the Resurrection receive it again with an addition and increase of glory. As yet I am detained from the sight of my God by means of those delays which Mortality does enforce, and which are but a praeludium to a better life. For that last hour which most men so dread and fear, is the beginning of that day which shall last for ever. When a man then is upon his death bed, and feels the night of death approaching: Let him solace himself with these words There will come a day which will redeem me from the darksome prison of the Grave, and reduce me to the comforts of everlasting life. I will therefore cheerfully and most willingly go out of this world in assurance that I shall be admitted into a better, with what great joy shall I entertain that gladsome day, wherein I shall be assigned to my proper home, (here I am but a stranger) and wherein I shall be snatched from the fetters of my body, and snares of the flesh to an everlasting inheritance in the heavenly Paradise? I confess, O Lord, the guflt of many and great sins wherewith my Conscience is stained, yet this is my comfort, that thy Mercy is like the great Ocean, wherewith the earth is bounded. Into this Ocean will I throw myself with bosdnesse and confidence, when I find my thoughts dejected, and feel deaths approach, being assaulted by its forerunner, a mortal sickness: Thus casting myself into the bosom of the Almighty, and throwing my soul into the Arms of his Mercy; I shall quit myself of all the bands of this life's sinful misery: And in an holy subjection to Gods will, I wish that death would hasten his approach; whensoever he comes and knocks at my door, he shall find me willing and prepared to entertain his message, and so to rest from my labours. I am no ●uch an enemy to quiet and case, as to refuse after the toilsome working days of this life to keep Holiday, and to solemnize an eternal Sabbath with God and his holy Angels in heaven. And why should I not then rejoice with gladness when I shall close the days of this sorrowful life, which is nothing else but an Egypt 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 be shut up with night but be freed from all gloomy just and darkness.  
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 loosened from the fettars of mortality, I then shall be enabled to perform those holy duties, which I could never do so long as I was clogged with the burden of my flesh. The Bird needs no ejectment, but speedily flies out, so soon as ever the Cage is opened; even so I being long since cloyed with the toils of this life, most willingly (when God shall call me) will take my slight to those large and pleasant fields of immortal glory: I am solicitous about the place and manner of my death, but of the time alrogether careless: whether I die to day or to morrow, this week or the next I ●are not. His will be 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 be feared, or expected from him, who is goodness itself, and the Author of our life and salvation. And may not the Potter do what he lists with an earthen Pitcher, may he not break it if he will, or polish it upon the wheel? I am an earthen Vessel made by the hand●● that great Celestial Potter (be it spoken with Reverence) shall I then complain and whimper when he that framed and fashioned me, shall crumble me into dust, that he may cast me into a new mould, and turn my misery into joy, making me for ever blessed and happy? Is it his will I should spin a songer thread of life? I am content to do it, so long as he is pleassed to will it: Is God willing I should die and be gathered to my Fathers? my will joyfully meets with his, and I desire that death may arrest my bedy without all delays. I would not live a moment longer than God pleases.  
My beginning is from God, and he is my end, the end of my Hope, and whatsoever he shall send and think fitting for me, I will entertain and receive it with a cheerful alacrity, 
Phil. 1.  imitating herein Saint Paul who thus says of-himselfe, Christ is to me an advantage both in life and death. My heart is inflamed with the love of thee O my God, and I desire to be more inflamed: Let my heart be melted with this fire of love. No creature (O my most dear God) besides thee can make me blessed, or any way happy: And when shall I appear in thy presence? when (O my God) shall my winged Soul 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 grief or Sickness. Neither ought these desires to seem strange in a good Christian; for as a Physician (says Theophylact) when he sees his patiented loath that diet be prescribed, and refuse to drink his potions he first tastes of them himself, that by his example he may induce the sick man to admit of his Physic, so Christ our blessed Saviour, himself first drank of Death's bitter cup, that we his Servants, his redeemed, his followers might not be afraid to pledge him but look death in the face with that undaunted cheerfulness which becomes those who have God for their Father and Christ for their Redeemer. And now Christian Brother, although thou art of a fearful nature, strive to excite and raise thy fainting Spirits with these or such like Divine expressions. Be speak God in the words of the Prophet David, and say with an emboldened confidence, and with a spirit unappaled with the fear 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 sweetened it, having first drank to me of it when he suffered upon the Cross for my sins. That Cup is Death's fatal potion which Christ tasted willingly to purchase our salvation, and all must drink of it without exception. All men must, why then should I alone refuse it? who ever he be whether Prince or Peasant, Bond or free, that hath entered upon the Stage of mortality, and hath begun to act his part in this lifes sinful Tragedy, he must necessarily have his Catastrophe, he must have an end that he may begin to Act a better part in the Theatre of heaven, and begin a new life which nver shall have end. Hence than all vain and idle fears, A way all vexing grief and tormenting sadness. The Cup which my Heavenly Father puts into my hand, which Christ has tempered with his sweetness, and drank deep of it, shall I not drink off that; I who am, mortal, whose composirion tends to ruin, shall not I make it my study and a part of my daily business to learn to die? we 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 Physician by name Philip intended to give him poison in his Physic, The King when he beheld Philip coming with his potion, he raised himself upon his Pillow, and thus entertained his Physician, with one hand he gave him his friends letters to read, with the other he took the potion from Philip, And putting it to his mouth he fixed his Eye; upon the Physician's face, knowing that if guilt were in his Conscience, it would discover itself by the speaking blushes of his countenance, and when he was fully satisfied, that no mischief was intended by his Physician, whose face spoke him not guilty, in that it was not stained with a blushing confusion, the King with great confidence drank up the potion. Thus by God's grace will I do in this life's pilgrimage, my jesus, my Physician, and my sweet Saviour hath prepared and tempered for me a Cup, which will cast me into a long and sweet sleep: whilst I drink of it, I will fasten my eyes upon his, and fix my look upon the gracious countenance of my Crucified Lord: In the which I may read written in the bloody Characters of his passion his excessive love to me, and then with a Martyr like and cheerful spirit, I will drink off the potion, which the more bitter it is, is better for us and the more wholesome.  
By this means dear Christian Brother, may the sting of Death be blunted, the force of his blow weakened, and Death itself may be conquered, if we arm ourselves against it by holy meditations, if it be often thought on, and never feared;   skull 
SYMBOLUM. II.  
Promptitudo ad mortem.  
Coarctor autem e duobus: desiderium habens dissolui, et esse cum Christo. ad Philipp. Cap. 1.   

 communion altar 
Emblem. 3.  
Frequenting of the Sacrament  
This is the bread which cometh down from heaven, that he which eateth of it should not die, john. 6.56.   
The third Sign. 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. JOHN 56. 
This is the bread which cometh down from Heaven, that be which each of it should not die.  
WE read in the 2. Acts 42. that the primitive Christians, who were converted to the Faith by Christ and his Apostles, were not daunted by the fury of their Enemies, not discouraged in their profession by their persecutors malice but continued (as the Text speaks) in the Apostles Doctrine, and fellowship and breaking of Bread and Prayers.  
And it is observed by some that when the religious custom of frequenting the communion flagged and ceased. Then that fervency of Spirit and ardour of love grew could, Then that Sanctity or holiness 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 Devil bends all the force of his endeavours, in this one thing he labours with all his art and cunning to hinder as many as he 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 rubs has he laid in our way to retardate our intentions and stop the progress of our devotion, sometimes he shaks our Faith with the blasts of doubting fears, when this suggestion succeeds not and takes no effect, than he colour's his Tentation and suggests to our souls that great reverence wherewith we should come to these reverend and holy mysteries, and that the seldomer we come, we shall taste and find a greater sweetness in them. At other times he proposes to us the example of others who seldom communicate, and yet are thought good Christians Again sometimes he stires up his Instruments to vex and disquiet us with opprobrious speeches, that so he may prevent and hinder ●s, sometime he presseth our thoughts with the lumber of worldly business, or troubles our heads with vain and wand'ring thoughts and afflicts our hearts with the anguishs and terrors of a guilty Conscience, if all these will not do, than he stirs up in us strife and hatred against our friends and Neighbours, by all which means he detains our souls from all love and affections to Go● and holy duties, and makes our prepararion to the Sacrament hard and difficult, and full of pain and vexation. Some he deceives thus, he persuades out of a pretence or show of Religion to defer that which they know ought not to be omitted. Thus this Grand Impostor being of a Serpentine nature, winds and turns himseife into divers shapes and tricks, sets upon us with his cunning wild's and delusions. And hence it is that delay follows upon delay, and one good purpose and resolution upon the neck of another, whilst we defer from day to day, from week to week, nay from year to year to come to Christ in this heavenly Supper, nay which argues our wickedness and sinful corruption, we seldom come to this banquet but when we are driven and forced to it by the Law's compulsion.  
We find Recorded Luk 14. that a certain man made a great Supper and bad many, Verse 16 and sent at suppertime his Servant to say to them that were bidden Come for all things now are ready. And they all with one mind began to make excuse.  
One said he, had bought a farm, another Oxen, a third replied that he had married a Wife. No man is at leisure when he is to come to Christ, who is lively represented in the supper of the Eucharist. To pretend the care of Wife and Family is an excuse that carries with it some plausibility, yet indeed it is attenced with great folly, shall we not for one hour lay aside all worldly thoughts and distempering cares, the care of our Farms, Oxen, and Wives, and what else is dear and precious to us, that so we may the better employ ourselves in the study and performance of those things which concern the eternal good and welfare of our souls.  
If we were called to blow or to some such toilsome work, there would be some reason for it, if we should choose rather to sleep then dig: but being invited to sit down at a feast with Christ, where we have none other food but his own body and blood, to withdraw ourselves from this banquet, to shun this Feast is certainly a sign of an impudent madness.  
If we did fly from an angry God we should show that we descend from Adam's race and lineage, 
Gen. 3.  but to fly from an appeased and merciful God, from a God that invites us with all love and sweetness to his Table adorned with heavenly dainties, to turn from so good a God, is the property not of men but beasts. But that our excuses may not want their varnish and colours we do not palliate and cover our faulty Idleness with filthy and illegal pretences, we pretend not our Thefts nor the foulness of our Adulteries, to be the cause of our abstaining from this heavenly Feast: but our excuse is framed and built upon colourable and honest things. For it is no sin to marry nor to take care for ones Family, to buy Cattle and purchase Land is a point of good Husbandry: But I pray tell me, what good will all these things do thee, what profit wilt thou reap by them, if in cleaving to these thou losest God thy chiefest good, and endangerest thy salvation? We must take care when we pamper the body that we starve not the soul, and he that purchases a Farm or buys a field with the loss of heaven is a worse fool, than he was of whom we read in the Gospel, who cared more for a full Barn than he did for God.  
When we are Invited to dine or sup with some great man, we lay aside all business for that time, and whilst we converse with God the King of Heaven and Lord of the Angels at this supper of the holy Eucharist, Farms, and Oxen, and Wife are to be neglected, all business and worldly cares are to be silenced and suppressed: yet we often times proceed to that impudent boldness, that we fear not to say we cannot come, we should speak more truly in saying, we will not, so long as we persever in this bold Impudence, can we hope to purchase God's favour, or taste the sweet of his goodness? Ah wretched souls! miserable men that we are, hurtful to none more than ourselves, we frieze with could and yet shun the fire, sick we are and contemn him that can cure us, and the more need we have of a Physician, by so much the less we feel and are sensible of our malady and sickness.  
We loathe sweet Manna and hunt after stinking Onions. 
Exod. 16.  God in times past commanded the Israelits, to gather Manna every day, but to rest on the Sabbath: And we (God be praised) have our Manna far more precious than that of the Israelites, We have the word and his Sacraments; this Manna we may freely use so long as we have breath in our Nostrils before death surprise us, and our souls be translated to enjoy an eternal Sabbath with God and his holy Angels. But poor deceived Wretches we follow our first Father's steps; Adam [says Gerson] would not, when he might eat of the Tree of life, justly therefore was he punished, afterwards he could not when he would; even so we whilst we may, will not accept of mercies: and herein we betray our proud and contumatious Arrogancy, we post and fly with all haste to rich men's Feasts, but we are hardly drawn and that seldom to the Table of Christ, we are not more drowsy and less active in any one thing, then in that which is the main, even our soul's salvation.  
In other matters we show an active agility, in this only a senseless and dull stupidity which that God Almighty may correct and amend in us, he sends us to the Ant, an example of Industry and diligence; 
Prov. 6.  Go to the Ant thou stuggard, Behold her ways and be wise. She by the very guidance and Instinct of Nature, knowing that food is not to be got in Winter, gathers her food in Harvest and prepares her meat in Summer.  
Thus ought we to do with more care and circumspection of thoughts out of a religious providence and prospection to our souls good, should provide in the Summer of our flourishing youth, in the Harvest of this life, that v●●t cum, that spiritual food which may bestead and comfort us in the Autumn of our old Age, and in the could winter of Death.  
Christ Commends unto us this Immortal food, 
Jo. 6.51.  where he says; He that eateth of this Bread shall live for ever.  
This bread is his body crucified upon the Cross. He that feeds on this bread by the mouth of Faith, applying to his soul for pardon of his sins, the merit of his Saviour's death and passion, that man shall never see death, shall escape damnation. And they that are predestinated to Eternal life do labour for this heavenly and soul quickening food, more than the Glutton does for delicacyes, whose Belly is his God.  
Christ when he gave us this vital bread, this precious morsel, charging us to communicate oft, when he said Do this etc. intended not it should be slighted with a profane neglect. Our ordinary food, our daily repast, keeps the body in life and strength, which otherwise by means of our natural heat would be impay'rd and presently consumed. No less but rather greater virtue is in this blessed Sacrament of Christ's body and blood, by means of it, the life of our soul is preserved, which otherwise would be wasted by that devouring heat of our impure lust and concupiscence which rages in the best; Therefore Innocentius his Counsel may here take place. We must beware (says he) lest by d●●e ring too long to receive the blessed Sacrament, the food of life, we incur the hazard of eternal Death, St. Hilary gives us the same advice; Let us fear seast being abstracted or separated from the body of Christ (i e. never communicating with the faithful in the holy Eucharist) we be hereafter severed and banished from God our Saviour we that never cease to sin should never cease to partake of the holy Communion: But this is our malady, this one thing is our chief let and impediment, Rather than we will cease to sin, we forbear to come to the blessed Communion; We had rather desert this heavenly Table then shake hands and bid adieu to our petulant wickedness. we are unwilling to be led sweetly, as it were by the hand from our pollutions and impurity, to an holy conversation and practice of piety. We believed once the lying Serpent persuading us that we shall be Gods, but we give no credence, no belief to God, assuring us that if we frequent this celestial banquet.  
We shall be converted and changed into his divine nature, through the Sanctification of his blessed Spirit. Consider what Christ promiseth He that eateh my flesh and drinketh my blood, 
Joh. 6.56.  dwelleth in me and I in him: We hear Christ promising, but we do not readily believe him.  
Christ commands us to do this in memory, of his death and Passion upon the Cross, And no doubt his will is that we often do this: We conceive that his precept is equal and just, but we contrary to what Christ intended, will not persuade ourselves, that this Commemoration is often to be celebrated. All the ancient holy Fathers advise us in their writings to come often to this feast. Their Counsel does not displease us but our Corrupt and vicious custom prevail with us. All the holy Martyrs and Confessors in the Primitive times have shined before us in their Godly example, inviting us to the practice of those Saintlike and Religious duties.  
The light of their piety shines in our eyes, but we will not conform ourselves to them by a Godly imitation of their virtues.  
But to discover farther the corrupt perverseness of our natures, let us put case, That as oft as A man received the Communion, he were to receive withal a thousand Crowns: If this condition were annexed to his duty, there were no need of any Rhethoricall expressions to allure him, those Arguments dressed in Gold would command his obedience by a sweet force and unresistable violence.  
On these terms of conjuring, we should rather want a staff to keep the rude multitude off, than a goad to prick them on. Oh the blindness of man, we cannot see Gold but our affections are inflamed with a love and desire of it, because we consider not that mine that rich treasure which is wrapped up and onteinedhidden in the blessed Sacrament, therefore it is by us entertained with neglect, and vilified, That vast mass of Gold in both Indies compared with this unvaluable Jewel, is but dirt and mud.  
It is beyond the pitch of the sublimest understanding to set upon it a true value and estimation. For by virtue of this holy Eucharist (or Christ's body and blood crucified, represented to us in it) our sins passed of what nature or degree so ever are blotted out of God's book, sins to come are prevented, the strength of our imbred vicious corruptions is weakened, our understanding is enlightened; Our will and affections stirred up and incited to the desire and love of God and goodness, our conscience is cleared being disburdened of its heavy load: And by means of it we are furnished with spiritual Armature against the Devil. It corroborates our Spirits, that we faint not in adversity; It sustains and supports our natures that we fall not in prosperity. It confirms us in the way of Godliness with constancy and patience, Lastly by the holy Eucharist we receive a pledge of future glory, and by it we get a rich purchase, the contempt of death, and desire of heaven, the moderation of affections, and loathing of our vices, and a love of virtues, the victory over ourselves, and perseverance in good works. But one may object, I dare not come by reason of my great pollution, my thoughts are vain, my heart is unclean, and not w●rmd with the love of God, therefore I dare not come to the holy Communion.  
This excuse is either bad or to no purpose, for the more wicked thou art the less is thy access to it to be deferred. Art thou unclean, come first bewailing thy sins.) The eucharist is a pure and living fountain, it will wash away thy stains, Art thou sick, come, for it is the only medicine and Antidote whereby the maladies and diseases of thy soul may be cured.  
Art thou pinched with an holy hunger after righteousness. Come for the Eucharist is the bread of Angels. Is thy Soul benumbed with a deadly chillness, with a Lethargy of sin? defer not to come for the Eucharist is such a fire, such an heavenly flame, that will warm thy spirit and inflame it with devotion.  
Do thy spiritual Enemies, the Devil or the Flesh molest and vex thee, distrust not but come, for here is an Armoury, out of which thou may'st fetch weapons to wound and subdue any of thy Ghostly Adversaries. Art thou sad and consumed with wasting grief? Here is Wine that maketh glad the heart of man. Desirest thou delicacies? certainly there are not better than these which are exhibited in this banquet, and cheers the heart of Kings. Art thou in love with thy heavenly Country, dost thou long after it in thy desires, and art thou moving to it? Behold here is thy Viaticum, thy provision for the way, more costly than that was which Elias had in his passage to mount Horeb. If Christ's Garment had such virtue in it, that being only to touched, it could stop an Issue of blood, what efficacy, what power may we conceive, to be in his body, when it is received and applied by the hand of faith.  
But you may say I am unworthy to partake of that divine food, neither can I afford or give that reverence unto it, which is meet. I beseech you dear Brother let us not cover and cloak our sloathfullnesse with a colourable pretence ' of Reverence.  
It is better (says Aquinas) to approach to this banquet out of love then out of a fond fear wholly to abstain from it. 
Part. 3.2.80. Art. 10 and 3.  St. Amb. expounds that Petition of the Lords Prayer; Give us this day our daily Bread, 
lib. 5 de Sac. c. 4.  to be meant of the Supper of our Lord: If it be daily Bread, why receivest thou it but once a year? Receive that daily which being received will profit thee. So live that thou mayst be fitted to receive it daily, for he that is not fitted to receive it every day, is unworthy to receive it after a years space, when he has taken a surfeit in sin and wickedness. 
lib 4. de Sac. c. 6.  For as St. Amb. in another place, if as often as the blood of Christ is poured out (he means the Wine in the chalice, which is a sign of his blood) it is poured out for the remission of sins, It concerns me to accept it ever, with joy and thankfulness, and that my sins may be wiped out and pardoned. I that always wound my soul with sin, ought always to apply to those wounds a medicine: Gemmadius Massi liensis determines this point well.  
I neither praise nor discommend the Art of those who receive every day the holy Eucharist, yet I exhort and persuade all Christians, having first subdued their affections, and repent hearty of their sins, to communicate each Lord's Day: He that comes with a mind not infected with the love of sin, that man comes prepared.  
And who so casts off all affections to his former sins, that man ceases to hate and gins to love God. Surely he is most ungrateful to his maker, who for his sake, and in obedience to his Command, will not throw away and cast out the poison of every pestilent and foul affection, that so he may come prepared to the holy Communion, with those that will not do this, God is highly and deservedly displeased; as appears by that parable of the great man that made a Feast and invited Guests who would not come, 
Luk 14.16.  I say unto you, (said that Mr. of the Family) that none of these men shall taste of my supper, what Lord? not taste of thy Supper? why they are those that will not come and taste of it, and dost thou Judge this to be a fit punishment for their obstinate Rebellion? so it is. Their doom proceeded out of their own mouths, They said, they will not, and God says they shall not. Thus by their ungodly and rebellious will they shall be punished. When the City of Samaria was straitened with a sore famine, which threatened a general destruction, And Elisha promised, that within a few days, there should be great store and plenty of corn and other provision one of the lords of that City scoffing at his prediction, answered. Though the Lord would make windows in heaven, could this thing come to pass? to whom E●isha replied, Behold, thou shalt see it with thine eyes, but shall not eat thereof. It happened to that proud Lord, as the Prophet foretold And thus at this day are many punished, They see abundance or good store of this holy bread in the Eucharist, but they eat not of it. And thou, cold Christian, whose heart is frozen with hatred and malice ' thou who now contemnest Gods Ordinance, thou shalt see the bread upon the Table, and the Wine stand by it, but God will not give thee grace to drink of this or taste of that. Thou shalt see and hear of many who have been refreshd by this heavenly banquet, whilst thou in the mean time art starved and famished. Because thou hast excluded thyself, thou art debarred from coming to God's Table, by which thou mightst have been plentifully fed and satisfied. However it be thus with the ungodly and wicked, yet those that are predestinated to eternal life, that are the genuine and true sons of God, count it as a mark of God's high displeasure to want this heavenly bread, and therefore they neglect no opportunity, omit no occasion, whereby they may obtain and purchase it, for they are not Ignorant, that the most provident Creator hath allotted its proper food to every creature, as to eagle's birds, to Lion's wild beasts▪ to the Horse Oates, to an Ox Hay, to sheep Grasse, to the Whale fishes, to man bread that comes out of the Earth, but to those that are his Sons by the grace of Adoption, he hath appointed better food, that is bread from Heaven.  
This heavenly bread, this bread of Sons, this bread of Angels, God's adopted Saints for the most part receive with an ardent desire, with most submissive reverence, and with that affection which becomes God's beloved Children, who had rather show themselves to be God's sons by immodest piety, then appear to be his Enemies by an impious modesty.  
If to any one's conscience, who is in the number of the praedestinate, Christ should thus speak by the still voice of his spirit, whilst he is receiving the holy Sacrament.  
Consider seriously with thy most collected thoughts, what and how great things I have done and suffered of my mere love to thee, to exp●ate thy sins. Lift up the Eyes of thy so●●e, and behold with good attention the thorns that pierced my head and the many Sorrows that rend my heart. My body was wounded with whips and nails, but my soul received its wounds from many great and unsufferable Injuries. For thy sake I had almost in the garden felt death's stroke, There the lashes of my inward griefs did anticipate the whipping of Herod's Soldiers. Think not with thyself what, I suffered from my foes, when such heavy strokes were laid on me by my friends. Thou Knowest upon how hard a bed I died for thee. If thou hadsed not find I had not suffered. My love (that thou mayst understand the greatness of it) moved me to undergo the most bit●er and Ignominious death, but none could he sound more bitter and Ignominious then that I did sustain for thee the death of the cross. Behold I, I, who am the son of God have died for thee, poor sinful man, and if that death had not been sufficient, I would not have refused to die a thousand times more to have redeemed thee from the power of death and Hell. But what wilt thou do for me if thou desirest my love should continue and abide in thee, answer it with the like affection, and as I loved thee so love me again. I loved thee to death, my love nailed me to thee cross, but tell me how sar shall thy love carry thee? when Christ our loving redeemer shall thus bespeak the conscience, what man, that is predestinate, will not return this answer, drowning first his cheeks with a flood of tears; O my dear Saviour, my most loving Lord, I will love thee even to death, yea to the death of the Cross, if thou shalt be ●se pleased to call me to it. And O my jesus, my most sweet Jesus, would to God I might be so honoured as to die for thee but what am I that I should think myself worthy to die for thy sake to set forth thy praise, and to advance thy Glory; And how great is thy love, oh my life and joy, which moved thee to suffer so much alone and to die for me?  
Such heavenly dialogues, such holy sighs and groans are wont to be the Colloquies that pass between Christ and the souls of Communicants, who are his elect ones, his Sons and Servants. And by such inward and familiar discourses, is God united Intimately to their souls. And for this cause we make a frequent receiving of the holy Eucharist, a sure and Infalsible sign of praedestination. If we come to that sacred banquet with due preparation, with hearts purged from all rantour and malice, and adorned with faith and godly purposes of new obedience, But for all that is taught us in Books and out of the Pulpits, the greatest part of Christians are so lulled asleep and besotted with an evil custom that neitherexamples of the godly, nor admonitions of God's Saints can stir them up and mould them to a more frequent use of the Sacrament. Poor souls such men are to be lamented withteares, whose hearts are so flinty, whose breasts are so chilled and frozen as it were with Infidelity, that they eat this bright shining and most glorious Sun, not considering that they are deluded by the craft and subtlety of Satan who labours by all means possible to extinguish the fire of divine love in us, that we being as it were stiff with could with the want of love to God, may live like dead men, and die in our sins, and never come to the land of the living, but he that loves Christ with an ardent affection, desires nothing more than to be where Christ is so says Cassidorus. We may laugh at him for folly and Ignorance, who says he loves his friend, yet desires not his presence.   communion cup 
SYMBOLUM. III.  
Frequens Sacramentorum confessionis et communionis usus.  
Hic est panis de caelo descendens, ut si quis ex ipso manducaverit, non moriatur. joan. 6.   

 empty chair 
Emblem. iv  
Renouncing All Worldly things.  
What things were gain to me those I counted loss for Christ Philip. 3. v 7   
The fourth Sign. The Renouncing and leaving all things, for christ: set out by this Symbol. An Altar naked and uncoverd. The words taken out of the  3. PHIL. 7. 
But the things which were vantage (or a gain) to me those I counted loss for Christ's sake.  
OUR blessed Saviour proclaims by his holy Apostle; He that forsaketh not all things that he possesseth, he cannot be my Disciple. He hath commanded us to renounce all, he hath persuaded us to renounce all, he hath persuaded us to leave all (to wit, in our affections) and to follow the example of his holy life, adhering to his Heavenly Doctrine. So let every one wh●ose high-born soul speaks him to be of a more noble stock then to cleave and stick fast in his love to things of the Earth Let every-Christian say out of a settled Resolution, I had rather be most sharply pinched with poverty, then in the least manner show myself to be God's enemy. I had rather be spoilt of all my Goods, then want his soul saving grace, poverty hath been the cause that many have turned rich Merchants. not of fine silk, nor of sweet and costly spices; but of Heaven and happiness. The Kingdom of heaven (says our dear Saviour) is like unto a Merchant man, seeking precious Jewels, and when he had found one, he went and sold all that he had and bought it.  
That Merchant thought it not a loss but a great gain, to lose all his wealth and substance. Indeed he was no sooser but only a seller, because by parting with his money he purchased a gem of great price and value. He gave to Christ in his poor members a little earthly trash, and for this Christ gave him an Acquittance under his hand to repay him in mercy with the reward of heaven. He contemned his Gold, and had eternal glory in pawn for it.  
He was ready, if God had been so pleased, to have forsaken all his Lands and possessions, and for this willing readiness and subjection to the will of God, he has gotten a Kingdom which hath no bounds, being infinite and without all extent and limitation.  
He that has a Jewel in his possession (says chrysostom very well) knows himself to be rich, although it be unknown to others, by reason that his Jewel is hid or shut up in a bag. So it is with a faithful Christian, he knows himself to be in a happy state, although the men of the world think otherwise from whose eyes his faith and inward virtues are hid. To speak truly, we were sent by God into this world, to negotiate, not to spend our time in florh and riot; and there is none so poor and indigent, but may do as that Merchant did, he may make a purchase of Jewelss which are inestimable, not to be prized or valued.  
He that hath gotten Christ hath all things, he has God for his friend who is all in all; A God of mercy and bounty who seeks us when we are lost, and desires not our goods but only to save us (as St. Aug. sweetly meditates) to bestow upon us the riches of his mercy and goodness.  
Neither is there any that so abounds in wealth and large possessions, but that he may without fear of loss throw away and disesteem all those, to procure these unions, these gems of God's grace. Yet this Merchandise, this trading for Grace, exacts not of us, that actually we leave and forsake our riches, but that we be in a preparation or readiness of mind, if need be, to part with them. The manner of this Negotiation is not to expend all our money, to give away our means in a lavish and prodigal profusnesse, but to be ever resolved with full purpose of our hearts rather to have mercy or our souls saved, then by sparing our money to bring them to eternal woe and misery.  
A good and faithful Christian had rather be a beggar than God's enemy. We must not lay down our soul for our money, but our money for our souls, either by a voluntary or free contribution of it, or by our patiented suffering, when we are forced to leave or lose, our Mammon. And he that can do this resign up his will to his heavenly Father, and rely upon Christ for the pardon of his sins, that man is praedestinated, and is in the number of those that shall be saved. And not only the Doctrine of the Apostles but even reason itself moves and invites us to this. The Story relates of one Stilpon, 
Stilton.  to whom when his Country was destroyed, his Children slain, his Wife taken from him, and he only had escaped the hands of his enemies, his friend Demetrius put this question, ask him whether he had lost all? I have lost nothing, replied he, for I carry all my goods all my treasure about me: So said that Philosopher Bias, 
Bias.  whose soul was planted above the world, and admired not riches. Both these carried in their breasts and magazine of Virtues, not to be seen with mortal eyes, and fare above all eatthly treasures.  
To do as the former did, in an Idolater or Heathen man may be a note or mark of a generous mind but in a Christian 'tis a sign that he is praedestinate to eternal Salvation, when he can forsake all and follow Christ, and count him the chiefest gain, That man is a true servant of Christ, who being stripped of all his outward goods, yet dares say in truth and sincerity; I bear all my treasure about me. All is within me, for I have God, and so have all things, inward joy and comforts, which are a pledge of my future happiness.  
We read of a holy man by name Francis Assisinas' who spent many nights with great delight in meditating and oft repeating these four words Deus meus et omnia i. e. my God is all in all unto me, let us imitate the example of this good man, and in all our extremity and want, let each of us glory and rejoice in God saying with him, Deus meus et omnia, Having God I have all things, let other men seek after this or that, let them in a greedy pursuit of their souls desires hunt after pleasing vanities, I seek. God and him alone, him I desire, and in him I will delight. O my God thou art all in all unto me: I leave riches and honours and pleasures to others, let me have God, and I shall have all things: Let other men enjoy their worldly treasures, let them be Lords of this world, I envy not, their stately piles nor their golden Mountains, I covet not their curious and exquisite delights, God is all in all to me. There is nothing so good, nothing so comely and pleasant which is not fare outstriped by that chief and supreme Good, which is beauty and excellency itself, O my God thou art all in all to me, what a variety of lusts burn in me? how many fires glow in my breast? how am I scorched with the heat of divers wanton desires? I am so pestered with them that I may say with that lunatic man; Sometime I am cast into the fire, 
Mat. 17.  sometime into the water; but what are those things I pursue with so eager a greediness; Alas they are vain, fading, and filthy, and besides this, momentary, they never last long but either forsake their owners or lovers before their death or desert them when they are dying, My God, my love, my joy, my all things, what is it I can desire with my greedy Appetite, which out of thyself, who art a rich storehouse of blessings, thou canst not afford unto me? O my God thou art all things, in thee are all perfections and excellencyes. Thou art meat and drink, joy and rest to me. Thou art my only delight and comfort, my chiefest honour and glory, thou art all these and more than all this to me; for although I find and feel a satisfaction of my desires in a large supply of my wants, and help in my necessities; although I am replenished and refieshed with meats and drinks, and enjoy those pleasures my soul desires, yet this enjoyment, and those replenishing, and all other refreshments without God, would turn to discomforts. My God thou art all in all to mee● to enjoy thee, to be refreshed and recreated by thee, is to enjoy all good things that conduce to man's felicity. But O my God, whilst I thus challenge a share in thee; I am oppressed with labour, afflicted with Grief, and cares distract me, my substance is diminished, I am out of favour with the world, my friends trouble me, and I am vexed by my enemies.  
Thus may a good Christian appeal to God, yet withal will he say with St. Paul, I fear none of these things, 
Acts 20.24.  neither count I my life precious unto me, so that I may finish my course with joy. For all those calamities rushing on me at once are not evils so long as I have God's aid, and assistance who is our chiefest Good. Deus meus et omnia, So long as I have God, I have all things, and care for nothing else. Thou O my God, O Goodness itself, thou art my rest in labours, my delight in griefs, my security in the midst of my cares, Thou art wealth to me in poverty, thou art a Castle of defence to shield me from the invasion and violence of my foes; a refuge in the time of trouble, when I am straitened by any calamities, Thou art all things to me, even whatsoever my heart can desire or wish. Riches and plenty to me, without God is poverty. But why do poor mortal men thirst after impure and muddy streams, whilst they pretermit and neglect the foun tame? we have a most clear and soule-refreshing Spring, of which if we taste with the mouth of faith we shall feel how good it is.  
This spring or fountain is God, having him, we have all things, that can fall within the compass of our desires.  
If our souls stand in this posture with God, if we esteem him our only and chief Good, when poverty whips us, when fortune frowns on us, although our joy may be a little Eclipsed, yet our sorrow shall be much abated, no casualty shall hurt us, and death shall not affright us, being out of the reach of both these, the only bugbears of proud distrustful worldlings.  
There is a second sort of Christians not inferior to the former in content and happiness. These with Lot and Abraham ' have large possessions but adhere not unto them in their love and affections; They have Gold in their Chest, but God in their heart. And therefore grieve not immoderately, when having lost all, they are brought to extreme want and poverty for indeed, that is lost without grief, which is possessed without love. But those things which we love ardently, whilst they are in our possession, we bewail the loss of them with bitter lamentation. So says St. Greg: That good which makes us truly good and happy, we gladly receive, and part with it not easily: for that cannot be termed our proper and true Good, which may be taken from us by the hand of violence. Go to now, Satan, Act thy malice to thy height, do what thou pleasest, use all thy subtle shifts and devices; Act the part of a Messenger, feign thyself to be a post, or Carrier (Thou shalt find to thy grief, that the whole race of jobs family is not quite extinct, yet there lives those who with a cheerful willingness can bid adieu to all their lost possessions) Run therefore and tell such an one, cry aloud in his Ear, and say, Thy money and all thou hadst, is wasted and consumed by fire: Hear now what he will retort by way of Answer to thy Message, I had been an undone man if I had not lost my money. Now that I am disburdened of this thick clay, I shall walk more nimbly, and and move with more Agility to heaven, which is my Country, a place of Rest and everlasting Glory. God hath eased me of a dear, yet a dangerous burden, and hath put me into a more happy condition. And what God intended for a Remedy to prevent sin in me, I shall not account that a loss, but a great gain. Why then should I afflict myself in vain with grief and sadness for the loss of those things, which I ever enjoyed with a mind willing to lose, and leave them, whensoever it pleased God to strip me of these outward Comforts, and repay me with spiritual and Inward consolations? Now I am more mine own, whilst those things are no longer mine.  
Hear this O ye muck-wormes, ye Foxes of the World, that have nested yourselves and your souls in earth, and have drowned your thoughts in voluptuous delights, scarce ever thinking of Heaven, or future happiness. Hear and consider what is the language and opinion of those who are predestinate to be Heirs of the cesestiall paradise, who cannot sustain so great a less, but that they will break out into this joyful expression. It is no loss but usury, when for a small damage we find a profitable return, with great advantage, and whenby parting with a small pittance of earth, we obtain Heaven.   empty chair 
SYMBOLUM. iv  
Renunciatio omnium.  
Quae mihi fuerunt, lucra, haec arbitratus sum propter Christum detrimenta: ad Philipp. 3.   

 plant 
Emblem. V  
Patience in Tribulation  
Blesed are ye that weep now for ye shall laugh-Luke 6. v. 21   
The fifth Sign. IS Perpetual Tribulation attended with patience, Set out unto us by a Rose-Tree, which is full of Prickles, with this Motto.  LUK 6.21. 
Blessed are ye that weep now 〈◊〉 for ye shall laugh.  
WE read in the Gospel of St. Luk, 
c. 16.25.  that when the rich Glutton lay scorching in his deserved flames, Abraham objected this to his afflicted conscience.  
Son, remember thou in thy life-time receavd'st thy good things, but Lazarus evil things, thou enjoyd'st pleasures, but he suffered pains, now therefore he is comforted, but thou art tormented.  
Thus men have their changes by a special and infallible decree of God. Suffer we must either here, or hereafter in that other world which shall succeed this. Choose we may which we will, either to suffer here or there, none shall escape, every man must and shall be a sufferer. When thou seest a man 
Orat. 3. de Lazaro.  (says St. Chrys.) that loves virtue and goodness, yet groaning under the cross and pressed with many troubles; think such a man happy, who for his sins in this life is chastised, that in the other he may receive an everlasting reward.  
It is impossible for a man who hath bid defiance to the world and to the Devil, and wages War with his lusts, to be at quiet & ease. God allows not his Champion, (such is a daring Christian) to pamper his flesh with delights and wanton pleasures. He that hath entered the lists to wrestle with his corruptions, must not feed his carnal desires with dainty and costly dishes.  
This present life is nothing else but a continual strife, a wrastlingplace, a race, or war, combating with sin and grief: The life to come is a time of rest: this is deputed to labour and toilings, with daily discontentments and sorrows.  
There is no man who having stripped or anointed his body to wrestle, or to run a race, that will seek or desire rest, for if thou desirest to sit still upon a soft cushion why didst thou put off thy clothes and make that preparation? why didst thou denounce war against the lusts of thy corrupt nature, 
Chrys. Ep. 2 ad ti T.  if thou never intended'st to take up Arms to subdue the rebellious motions of thy flesh. 
c. 3.   
Let not this trouble thee, that such and such men live at ease, and thou thyself subject to divers tentations and layly miseries; otherwise you must charge St. James with a great error who says, My Brethren count it exceeding joy when ye fall into divers tentations: Truly (said Seneca) that man of all men is most unhappy, who never tasted of the gall of adversity. It is an argument that such a man is contemned by God, as one that is weak and unworthy to suffer persecution. No greater honour can befall a Christian, then to be brought upon the Stage by God to grapple with affliction;  
It is a certain mark and badge of blessedness, when one rejoices in his sufferings, and when he is beset with evils and begirt with sorrows, to lift up his soul to God with joy and chieerfulness, whilst tears run down in abundance upon his Cheeks.  
Indeed Christ knew full well if we poor mortals loaded with an heap of daily crosses have no other comfort besides the hope of our future reward, yet he as if we were blessed and happy, says thus unto us: Be glad and rejoice. Notwithstanding this exhortation, 
Mat. 5.  how do we break our own hearts, and trouble others ears with vain lamentations and cries, when we are afflicted? how do we whimper and complain like Children, how do we tremble and quake at every stroke of fortune? Never acknowledging with love and thankfulness, the fatherly and gentle hand of God, who does not punish according to our deservings, whose hand too is an healing hand, for he wounds that he may cure us. We scarce have so much knowledge as is in little boys, who know and are persuaded, that a wound made in the body by a Chirurgeon is an Introduction to, and the beginning of health, so that to many it often time proves a medicine.  
God wounds to heal, not to kill and destroy us.  
The blessed Apostle Peter doth witness this. If you (says be) suffer for righteousness sake, happy are ye, for this is thanks worthy if a man for conscience-sake 
1 Pet. 3.14  towards God suffer grief wrongfully: for what praise is it, if when ye be buffeted for your faults, ye take it patiently; but and if when ye do well ye suffer wrong, and take it patiently, this is acceptable to God.  
To this purpose Saint Greg. speaks thus: It happens for the most part, that every one who is ordained to eternal salvation, is cast down and depressed with continual adversity; is despised by all men, and thought unworthy of that Grace and favour which the world dispenses to those men who have no bliss, and delight in any thing more than Riches and honour.  
However the elect be contemned here on earth, yet they are precious in the esteem of God, for that they shine inwardly with the lustre of grace and piety. They fear to be honoured, and think not much to be despised: Their bodies may be pined with fasting and abstinence, yet their souls are fat and replenishd with love and other virtues. Their minds are always prepared for suffering. And being refolved to live and die in their uprightness and integrity, they rejoice with exultation when they are loaded with scorn and Ignominy.  
Truly the eternal and most provident Lord God, uses not to pamper his servants with worldly pleasures and delights: he tries them by extremities, he hardens them by crosses, and so fits and prepares them for himself, yet so, that in the mean time he sustains and upholds them with his promise.  
When thou passest through the waters, I will be with thee, and the floods shall not overwhelm thee, when thou walkest in the fire thou shalt not be burnt, the flame shall not hurt thee.  
Indeed, God doth oft-times cast us into the water and fire, he permits us to be dipped in the one, and scorched in the other; he makes a trial of us by the summer heat of prosperity and the winter frost of adversity; but yet those whom he has predestinated to life eternal, he will not suffer to be drowned in the water or consumed in the fire. God is faithful who will not suffer you to be tempted above that you are able, 
1 Cor 10.  but will even give the issue with the tentation that you may be able to bear it.  
Concerning this fifth note of predestination: Ludou. Blosius in his book of spiritual Institution says excellently thus. There is not one more certain sign of God's election, then when one suffers affliction, and whatsoever God shall inflict on him, not with reluctancy, but with patience and humility, seeing that nothing can happen more profitable unto man, then to be afflicted with any calamity.  
This is that ring of inestimable price and value, which God bestows upon a soul betrothed unto him in a spiritual bond of Matrimony. And it is a thing of so great worth to suffer the least trouble or persecution for God, that St. Cries. is bold to aver it for an undeniable truth, that there is nothing better in the world then to suffer for the Glory of God. 
Hom. 8. in c. 4. ad Ephes.   
The Elect shall in this life drink of the Brook in the way, therefore shall they lift up their head with joy: Now they are depressed and trod upon with scorn, that hereafter they may be advanced to Glory in heaven, like palm Trees, which shoot up the higher in growth, the more they are kept under and oppressed: God would have us understand with a clear and settled knowledge, that the good we seek, and for which we take such pains, is not easily obtained, but is hard and Infinite. So that Marcus the Anchoret said not amiss: God Almighty being conscious of our Imbecility, and knowing well the finfull infirmities of our nature, how that we are prone to sloth and subject to fainting humours, never bestows any great blessing upon any, unless he first sustains the burden of some calamity. When Moses had obeyed Gods call and forsaken Pharaohs Court, he presently was assaulted as it were by Troops, with poverty, contempt, and treacheries from the King, with the fear of death, and therefore forced to fly for his life.  
We see (says St. Greg) how that Gods elect live virtuously, & honestly, and yet are persecuted, they do well and suffer ill: from whence we may collect, with what severity the severe Judge of Heaven and earth, will punish the ungodly and reprobate, seeing that those whom he loves are by him so sharply correcttd. Thou art much mistaken, (O Christian man) if thou thinkest to go to Heaven whole and sound without a bruise, and not having a bone broken: Look about thee with an Eye of attentive observation, and thou shalt perceive & find that those who are rich in virtues, abound for the most part in afflictions, and those who abound in vices are stored with riches, and other worldly Commodities.  
'tis true, that those Beasts which are destined to the Shambles, sport and tumble in fat-pastures whilst others are sweeting under the yoke, and toiling in other labours, even so men who are assigned by an eternal decree to heaven, they sport not with wanton worldlings in the fair and pleasant meadows of earthly delights, but they lie here and there in corners, bewailing their sins with sighs and groans.  
Most true is that of Ludou. Blcsius, whom God has decreed to translate to a better life, and to crown with glory and honour, he uses not to wash with a soft and gentle hand, but to plunge over head and ears in the salt Sea of Tribulation.  
Galen and Hypocrates have taught us how to preserve life and maintain it in health and strength, Christ hath taught us to hate and lose it for his sake; so that what Themistocles once said of himself, all the the Saints and Martyrs in heaven will hereafter confess with joyful and thankful acclamation; unless we had lost ourselves we had been lost and undone. By losing their lives for Christ, many have obtained salvation. And undoubtedly many of those who are now at God's right hand in Glory had for ever perished and been tormented in everlasting misery, if God had not happily destroyed them here, that they might be happy for ever and ever; Hence it is that Paul when he seemed lost to others, found that he had made a great gain by his loss: I delight (says he) in my infirmities, in reproaches, 
2. Cor. 12.  in necessities, in persecution and in my distresses for Christ, for when I am weak than I am strong: Saint Bern. being as it were tired in his search and seeking for God, at last broke forth into this expression.  
I may O Lord with an unwearied diligence compass heaven and earth, the Sea and the dryland, yet I shall find thee not where but on the Cross, there thou sleepest, there thou feedest, there thou reposest thyself at noonday. Let us therefore follow Christ our Lord as servants do their Masters with constancy, and patience, in a holy Imitation of his heavenly virtues, and we shall find to our everlasting joy and comfort, that our light afflictions which we suffer here for a moment shall work for us an eternal weight of Glory. When Athanasius was commanded by julian the Apostate to leave his Country, he being ready to departed, behoding his friends and fellow Christians, to lament his banishment with bitter cries and tears, did solace them in these words.  
Be of Good comfort, my friends, this is but a cloud which will soon vanish: Indeed whatsoever horror or grief we sustain in this life, it is a cloud that darkens all our contents; and it is but a Cloud, which shall be scattered and driven away by the serenity and shining lustre of that everlasting day, wherein all tears shall be wiped from our eyes.  
Among the Ancients, those that were most laborious, would let no day pass without a line (as their manner of phrase was) i.e. not day slipped in which no good was done, so careful were they to make a Progress in their study and improve their profession. But Christians being as Active as those were in the business of their calling, desire that no day may pass over their head without a cloud, that so they may have an occasion to express by suffering their love to their Lord God.  
The Heavens saith Tert.) were to Job. 
Tert. Li. de. pat. c. 13  not only clouded, but also turned as it were into Brass, and Iron; and yet that holy man out of his quiver of graces did draw a shaft, which subdued the Devil, and put him to flight and that was patience, whereby he overcame all Satan's temptations. So that neither the driving away of his flocks, nor the death of his sons by the fall of the house, nor all the pains and torments which he suffered in his flesh, could drive him from his patiented resolution, to endure all this and an heavier burden if God should please to lay it upon him. How did God (as it were) erect in this holy man, a pageant whereon he triumphed over Satan? what a glorious banner did he set up in sign of the Devil's foil, when that holy man at the report of each Messenger uttered nothing out of his mouth, but God be thanked; This did torment the Devil, but was most pleasing to God. By this means Job recovered all his losses with a double gain and advantage: whilst we are suffering for the truth of Christ with a good conscience, we are on our march to heaven and happiness.  
There be divers ways that lead to heaven, the safest and most sure of all is the high way of the cross: for through many Tribulations must we enter into the Kingdom of God. 
Act 14.  And as the Potter's Vessels are tried in the Furnace, so Tribulation is the trial of the Just. Only the chaff is wasted and consumed in the Furnace, so the wicked are the worse for their afflictions.  
The Gold is purified in the fire and the Godly are bettered by their misery.  
This world is a furnace, the Righteous are Gold, Tribulation the fire, And God (be it spoken with reverence) the Artificer. I● the Gold which is under the hand of the Smith could speak, if it had so much sense to understand and know what the Goldsmith did purpose to do with it, which is perhaps to make a Vessel of it for a King's Table, or a Prince's Cupboard; if the Gold understood so much, if it had a voice, it would resign up itself to the will of the artificer, it would say:  
Let him do with me as he thinks fit, 
Aug. in Psal. 60.  cast me into what shape or fashion he pleases, throw me into what place hec will, therewith I must and will be contented: The Straw and stubble which the Workman uses to kindle that fire wherein I am melted, that is wasted and wholly consumed, whilst I am only purged and purified.  
Consider this all ye that represent Chaff and Stubble; ponder this all ye that are Gods Gold. In that fire wherein Straw and Stubbl is turned into a black smoke Gold shines and is made the brighter.  
In the very same affliction, the wicked blaspheme and accuse God of Injustice, in the which the righteous patiently bearing their Cross praise God for his mercy and loving kindness, and withal gather strength from their adversity, as the fire whose flame is beaten back with the bellows, grows hotter, and is increased by that very means whereby one would think it should be extinguished.  
Virtue best shows itself in extremity, and flourishes when it is most tossed with the waves of misery.  
If we run back in our thoughts, and take account of all those who from the very first Infancy of the world were dear to God, we shall assuredly find that they were all stamped with this mark, that they all suffered affliction, which we make a certain sign of God's love and affection: God tried them, (says the wiseman) and found them worthy of himself, 
Wisd. 3.  deserving his favour and to have with him an habitation.  
If we look into the Scriptures, there we shall find Abraham diversely exercised and chastised: joseph sold by his Brethren, and David persecuted by his ungrateful Son. We read that Efay was saw'n asunder, ezechiel's brains dashed out against the stones, jeremy stoned, Michah stain with the sword, Amos murdered by a nail struck into his Temples, Daniel. exposed to the Lions, M●aboth [as Jeremy] was stoned to death, Elisha mocked and had in derision, job full of uscers sitting upon the Dunghill and spit at by those who should have comforted him. Toby strucken with blindness, Innocent Susanna condemned.  
Many more examples might be alleged to confirm this truth. In what an Ocean of miseries was St. Paul plunged? of the other Apostles some were whipped, some crucified, some slain with the sword. None of God's sons were ever spared. For whom the Lord loveth he chastiseth and scourgeth every one (none excepted) whom he receiveth. 
Heb. 12.6.  For all those who will live Godly in Christ jesus shall suffer persecution.  
Yet let every one who doth serve and worship thee (O Lord) know for a certain, that if in this life, he be tried by the Cross, he shall be crowned in the other with glory and Salvation. Because that after a storm thou ever dost send a calm, & after tears and weeping thou fillest our hearts with joy and exultation. Therefore blessed is the man who is chastisd by God for his correction and amendment. For if we suffer we shall Reign with him. 
1 Tim. 2.12.  Let then no man be afraid to be scourged but rather lest he be disinherited.  
We are fitted and prepared for our eternal inheritance by losses and Crosses, by stripes and whip, with which God doth exercise us in the way to heaven, lest our thoughts being taken up with deceiving vanities, and so we delighting too much in fading pleasures here below, forget our heavenly Country which is above, and whither we wish all to go.  
If thou be exempted from the lash of Sorrows (says Aug.) thou hast no place in the list of God's sons.  
Throw away then all childish thoughts and vain expressions, say not, my Father is better affected to my Brother, whom he suffers to do what he list, he loves him better than me, because, if I stir but one foot contrary to his command, I am presently whipped and corrected for it; Rejoice rather when thou art chastised, because for thee, there is an inheritance reserved, a full, and everlasting possession of all happiness. God spares them in this life for a time, whom he intends to damn to eternal pains. That man passes to a Prison through fair and pleasant Meadows who posts to destruction, and makes haste to ruin, living all his life long in pleasure at ease. Some observe that Roses growing next to a bed of Onions send forth a more fragrant and delicious sent.  
And even God that heavenly Gardener, he hath his Roses which smell most sweetly. Such are men destined to Salvation, whose life and Actions savour of God and Goodness.  
These Roses God Almighty doth so plant in the Garden of the Church, that for the most part they are beset and begirt with weeds; for the more honest and Religious a man is, he shall find the more enemies, even wicked and ungodly wretches, who will boldly assault him with divers injuries: and the Godly are ever subject to most Calamities. Thus the fragrancy of of Roses is increased by the proximity of stinking Garlic or Onions.  
Moreover it is affirmed by others versed in the skill of Herbs, and Plants, that a Rose which by A●t grows without pricks hath no smell Even so our virtues (chief patience) would lose their fragrancy, would not be so glorious, if they did want the sharp pricks of adversity, which is the best Mistress whereby we learn and know how much we have profited in the School of Christ.  
That man as yet hath not begun to know himself who hath not beheld the face of his Soul in the glass of misery and distress.  
He that hath tasted of Christ's bitter Cup, hath gotten a good degree of knowledge.  
Those stars shine by night which are not seen by day in the suns bright eye-dazling light. Just so, True virtue which appears not in the noontide of prosperity, shows its lustre in the dark night of Adversity. And to speak the truth, God our celestial Lord and Master is not so well pleased with those servants who do with fidelity and carefulness what he commands, as with those who suffer Adversity with patience, And a cheerful reliance upon his Fatherly Goodness.  
The Eagle to make trial of her young Ones brings them to the Sun and concludes they are of a right stamp and breed, if they can endure his scorching beams.  
The Refiner of Silver tries his mettle by a touchstone, and Christ tries his Servants in the furnace of Affliction. We may then upon better ground (than the Ancient Romans did) cry out and say; To do and to suffer hard and difficult things is the duty and property of good Christians. Christ our head did go before us in this way of suffering, and we his members must follow him in the same way, with alacrity and Patience.   plant 
SYMBOLUM. V  
Tribulatio perpetua cum patientia.  
Beati qui nunc fletis, quia ridebitis. Luc. 5.   

 plant 
Emblem. VI  
Frequenting Sermons  
The wise man shall increase his wisdom by hearing, pro: 1 v. 5.   
The Sixth Sign. IS The faithful hearing of God's Word, exemplifyed by a Figtree with this Subscription.  PROV. 15. 
A wise man will hear and encreaso in wisdom.  
THe Figtree which Christ so often named in his Sermons, at Christ's command flagged, and withered in a moment, we may therefore rightly term itadutifulhearer of the heavenly word. And for this cause by it is denoted the hearing of the word of God, which we may prove out of the very mouth of Christ to be a certain sign that we are predestinated to heaven and happiness.  
He that is of God heareth God's word, 
joh. 8.47.  (says our Saviour.) Saint Amb. upon the 1●8. Psalm says well to this purpose.  
How can the Word of God be sweet to thy palate and pleasant to thy taste, which is corrupted with bitter wickedness. That which we hear willingly, 
Isid.  we do without difficulty; But those are the only true hearers of God's Word whom our Saviour pronounced happy when he said, Blessed are they that hear the word of God and keep it. In vain or to little purpose is that kept in our memories, which is not likewise kept in our lives. There are who retain what they hear: So that they never forget, and yet their life and conversation is no whit amended. Like as the Hart desireth the water-brookes so doth the Soul of one, that is predestinated, pant after heavenly things, and desire to partake of God's Ordinances, his word and Sacraments, he lays aside all business, breaks off his sports and omitssometime to provide for his body its ordinary sustenance, he has no thought of feasting, he is urgent with his Servants to go to Church to hear the Sermon, admits of no excuses, but forces them to their duties. He is not scared with a storm or tempest, neither cares he for fair weather, and prefers the Church's roof before all the pleasures which the fields can afford, and when he is come to God's house, he is most attentive in hearing, but never weary, nor satiated with the word  
A dutiful ear will attend to wisdom with all care and diligence So says the son of Syrach. 
Eccle. 3.  And certainly there can be no better nor no surer Wisdom had, then that which may be gathered out of the word of God. The devout soul says St. Ber. seeks after the word by which (if it consents to it) its errors may be corrected. The understanding enlightened with the knowledge of God, out of which too, as it were a rich Mine, The Treasures of Virtue and Wisdom may be acquired, the will may be reform, the affections made conformable to the straight rule of God's commandments, and the heart filled with unspeakable delight and comforts. The soul that is replenished with this heavenly food, how does it cry out with the Prophet jeremy. 
Jerem. 15.16.  Thy words were found by me and I did eat them, and thy word was unto me the joy and rejoicing of my heart.  
St. Chrys. says well and truly to this purpose. As to be hungry is a sign that the body is in health so to love the divine Oracles of the word of God is an infallible argument of an healthful soul. And who can believe that his mind is in a good temper, 
Hom. 14. in Gen.  not sick of a frenzy, who stops his ears from hearing the truth, and opens them wide to fables the delight of fools? who will not say that he is sick of madness; Who whilst the Preacher is declaiming against sin in the Church is acting the same at home without all remorse of conscience, and instead of hearing a godly exhortation to repentance is either carousing with his companions, or playing at Dice, or wasting precious hours in vain talk and idle walks, and if he does neither of these, yet whilst the preacher is sweeting in the Pulpit, he is either hunting in the Woods, or sleeping at home upon a soft downy Bed; neither doth this drowsy Dormouse blush to be surprised even at Noontide in his feathery nest.  
This is the constant practice of many voluptuous worldlings. I am ashamed to think that this can be writ or said of Christians, who rather should be ashamed to Act what we blush to speak on write. Such like practices are signs and notes of those whom God has ordained to destruction; They do otherwise who are predestinate to life and salvation.  
Witness that of St. Luke. And it came to pass (saith he) that when the people pressed upon him to hear the word of God, 
Cap. 5.1.  etc. It seems that this religious thirst, this holy hunger of hearing the word could not be penned nor kept in the Synagogues or Temple alone, nor yet within the Walls of the City. It broke forth into the wide and open fields, there Christ found Auditors. Neither did the men and Women of those times fear the solitary corners of the dark deserts, for they ventured to go any where, and follow their teachers with the hazard of their lives. Many amongst us who dwell ne'er the Church will not do so little as step over their Thresholds not move a foot out of doors to hear those from whose Godly instruction they might reap benefit to their souls and consciences. They loathe nothing more than the heavenly food, and being so near to the Temple, if they refuse now to go to it, can we hope, that they ever will do as the primitive Christians did, who many times would lose their Dinners and Suppers to go into a Wilderness or some solitary place, that so they might gain the heavenly repast and food for their souls.  
In this sinful Age of ours there is not such a want of Preachers as hearers, these are scarce, the other abound with us. We have an hundred excuses to palliate our absence from the Church, we bolster our neglect of God's service with worldly pleasures, and some are not wanting among us, who therefore refuse to come to God's house, the Church, fearing least by the loud voice of the Minister thundering out God's Judgements against men's sins, their consciences should be awaked out of the deep sleep of Security, in which for a long time they have been lulled, for he that is conscious to himself of any foul sin and wickedness, fears even himself who is his own Accuser, Judge, and executioner. The tribunal of his own conscience is as terrible unto him, as the Bench and judge upon it is to a guilty Prisoner.  
Hieremy once made great lamentation for the sins of Hierusatem, and said; That even the ways that lead to Zion lamented, because the solemn Feast was neglected. The ways to our Churches may as well now mourn because the By-paths that lead to Taverns are worn with throngs of Drunkards, who sit laughing and quaffing there when they should be singing in God's house with the Congregation. We see not that concourse of people pressing to hear God's Law read and preached, they come not with that alacrity to this as they do to see a Play, or show, or to gaze at a Wedding passing through the street. If there be a fair at the next Market Town they flock together and run to it, But God's Messengers and Ministers, if they be not mocked and flouted, their words are slighted, their Doctrine little esteemed, for which God complains in his word. 2. Chr. 36. It is not to be denied That there be many who come to Church and hear Sermons, but this with grief we may say and must confess, that there be few who desire from their heart to go away bettered from the Sermon and reform in their conversation. They have ears but want hands, they hear and do not. They go home not one jot the better for what they have heard. There be some that come to hear to satisfy their curiosity, some to wear away the time, others to obey custom.  
A sort of men there is who frequent the Church to inform their understanding, not to reform their lives, to get learning and knowledge, not piety and Religion. There be others that come to see, to feed their eyes with the aspect of those beauties which they cannot find in other places.  
Another sort come to be seen, and with fleshly enticements to allure men's eyes to gaze upon them. There are that entertain the words of the Preacher with detraction and derision, others come to prattle, some to sleep, or if they keep their eyes open, their ears are shut and dulled with the press of worldly thoughts and cares. There be a few and those good hearers who come with a mind prepared to receive wholesome admonitions, and draw near to the Preacher for no other end but only that they may return better by his Sermon. The end of their hearing is not to wrangle or dispute as they do in the Schools but to win others to Christ by a Godly example in their lives. They hear with both ears fast tied to the Preacher, and slack not in their attention till the Sermon be done, at which time they find in themselves ever some change and alteration. They are more inflamed with the love of God, and moved to an hatred of sin.  
There is none of so fierce a nature and disposition who will not be tamed and brought to a gentle and mild temper, if he refuse not instruction, but lend patiently an ear to the Counsel of a Wise monitour. And Christ's sheep, as they may be discerned many ways and by divers marks from the Goats, so they are discernible by this, they have an eare-mark which discovers them, they hear the word of God with greediness, and practise it in their lives, with a constant and universal obedience.  
Those that are predestinate to salvation know fulwell what St. Aug. truly averreth. That he is no less guilty that hears the word of God negligently, than he that should take the consecrated Bread in the Sacrament, and in a scornful disdain trample it under his feet.  
Therefore he that speaketh to us out of the puspit is not so much to be respected as he who dictates to the Minister, and suggests what he shall speak.  
What am I (says St. Aug.) but the basket of that heavenly Sower who pours into me what I sow or deliver unto you.  
Attend not the vileness of the Basket but the excellency of the seed, and the power of the sour from whom the seed has its efficacy and virtue, to spring up in your hearts and to show itself in your Godly and Religious practices.  
A Christian is ever learning and never stands still, but goes on from one degree of knowledge and grace to another, he delights to fit at the feet of his Lord and Master, and with Mary to hear his word with that attentive heed, so that neither household employments, not a Brother nor Sister's murmuring nor any entreaty of his friends shall be able to draw him from the presence of Christ speaking unto him by the voice of his Ministers.  
Lastly we must consider, that it is a note of our Election not only to hear the word, but to remember and practise what we have heard. What good will a man's meat do him if he casts it up, so soon as ever 'tis sent to his stomach? The Mother of our Lord, the Virgin Mary, is highly commended as for many other virtues so chief for this; 
Luk. 2.19.  that she kept all the words of the Angel in her heart, I have hid thy word within my heart that I might not sin against thee, says David. They are compared in the Gospel to good ground, who hearing the word of God retain it in a good and, 
Luk 8.  honest heart and bring forth fruit with patience, for indeed as to read and not understand, so to hear and not retain in memory what we hear is vain and fruitless and savours of great negligence: We ascribe folly and madness to that Painter who having drawn with great pains and much cost a curious Picture in Colours shall afterwards dash it and wipe it out with his sponge: So unseemly is it for a Christian to hear and bury what he has heard in the grave of Oblivion. Therefore let every one of us endeavour so to remember, that our memory be not dull and drowsy but Active and strong in its commands to do that which we have looked up in our memory the treasury of the head.  
If ye know these things happy shall ye be if ye do them. 
joh. 13.  No man went to heaven ever for his knowledge, but for practise. And he that refuses to know what he ought to do, will never execute or perform his duty. The holy Scriptures are the pure and living fountain of saving knowledge; And although divers draw Waters out of this fountain not once or twice but many times, without intermission, yet it can never be drawn dry, there will be Water still, even Water of Comfort to refresh every thirsty Soul.  
Such is the quality and condition of this rich Mine, that the deeper you dig and dive into it, it will afford the more profound mysteries concerning God and our salvation. The holy Scriptures are a spring of everliving Water affording to the weary Soul inward refresh, and heavenly consolations. Now as the Ant gathers her food in summer, to sustain her in the hard Winter, so a good Christian whose heart burns with the fire of devotion in the time of peace gets a stock out of God's Word, on which h●e feeds in the days of Tribulation. It is manifest by daily experience, that the contemners of the Word have been, and are so punished by God, that they themselves and others seeing and feeling Gods heavy Judgement, for this sin have accknowledged and confessed his Justice.  
It is Gods will and pleasure we should submit ourselves so far as to be willing to be taught one by another. King David was a most wise Prince, in many things the holy Ghost was his instructor, he known full well that Adultery and murder were forbidden in the word yet he never repent of these sins until he was quickened and stirred up by Nnthans' instructions. Christ had prcached to Paul out of heaven when he repressed his raging cruelty with this reprehension; Saul Saul, why persccutest thou me, notwithstanding this Christ sent Ananias to instruct him in the way to heaven. 
Act: 8.  The Angel told Cornelius that God had accopted his Prayers and Alms, and with all scent Peter from Joppa to inform his understanding, when the Eunuch was sitting in his Chariot, and reading the Prophet Jsaiah, An Angel was not sent from God to be his Master but Philip. Moses whom a man may justly term God's Secretary, who was privy to his secret Counsels, yet as if he had been a Child without knowledge, he was taught, and that with sharp and bitter speeches, by his Father in Law, a stranger, how to Govern the people in peace, and without all danger. Christ himself who is the eternal Wisdom of his Father, did sit in the midst of the Doctors, Learning, and ask them Questions. There is no Sex, on State, no condition or calling exempted by God from hearing of Sermons.  
But thirdly, thou mayst object and say, I am one of the learned, I shall hear no new thing, I know before hand what the Preacher will deliver in his Sermon. Here we may discover the pride of humane nature which is skilful and witty to deceive itself. But let me move to such a man this question, who was ever so old and learned, who was not ignorant of many things, & might be further in struct? But suppose thyself to be a man furnished with all kind of knowledge, and to excel all men so far in understanding, that thou canst not come home more learned from a Sermon: But what say you to the will and memory, may not it be moved, this stirred up and quickened? Does not that sometimes need to be reform, this to be confirmed and strengthened; Nothing so easy as for the memory to be deceived, and for the will to run into mistakes and errors (embracing evil for good, and shunning good for evil) unless both memory and will be supported by daily helps, whereby the former may be made firm, and the other freed from erroneous conceits, that so we may serve God, sincerely in all holiness and righteousness. Therefore it is not only profitable, but also necessary for all men to frequent the Church and to hear Sermons; The wicked have need of preaching that they may be corrected, and their lives amended; The good and Godly that they be not corrupted, the Ignorant that they may be taught, the learned that they may be admonished, that they may learn some new thing, or recollect in their memories old things which they have formerly learnt. A wise man will hear and increase in Wisdom, and the ear of the wise seeketh learning. That Herod who was so famous for his wicked impiety, yet he was not so barbarous and foolish, but that he would hear john Baptist his Court Chaplain joyfully and willingly, and when he had heard him, do many things gladly. In this Herod there was not only a willingness to hear, but also a long and unwearied patience, for he could not have done many things according to Saint John's prescriptions, unless he had heard him oftentimes concerning divers, and many particulars. Neither are we to imagine that John the Baptist did only repeat, or set down in a Catalogue, and rebuke the King's vices, but to have dealt with him by Reason and Argumentation, that so he might not only point at the Tyrant's faults, but also dissuade him from them. The adultery of that King, and many other heinous crimes, such stains could not be wiped out by one or two Sermons, each crime required one or more for its purgation. A Soul that is hardened in wickedness (such was Herod's) is to be assaulted and shaken with divers batteries. Thus did john the Baptist, and notwithstanding all this Herod heard him gladly. And although john did publicly cast this in his teeth, and openly affirm to his face, that it was not lawful for him to have his Brother's Wife, and undoubtedly proved this by a continued and long discourse, yet Herod heard him willingly. Such and so great was Herod's desire to hear the Baptist who did not spare the Tyrant, did not cover his other sins with the Mantle of Silence. Saint Luke witnesses as much, where he says. When Herod the Tetrarch was rebuked by him for Herodias his Brother Philip's Wife, 
Luk 3.19.  and for all the evils which he had done.  
Hence we may infer that Saint john did freely inveigh against Herod's tyranny, his many murders, and Tributes which he had coveteously collected and prodigally wasted upon his ungodly Lust, yet for all this Herod heard him willingly. So great was Herod's patience at the rebukes of this Preacher, that he was neither offended at his first Sermon which was more vehement, neither at the second, nor at the third, nor at many others that followed, but still heard him willingly. Saint john never seemed to Herod to have preached too often or too long, neither was he condemned for his plain expressions, or blamed for his sharpness in his bitter Invectives, but Herod heard him gladly, and did many things according to the Baptists instructions, and if he had but persevered, he should have had no cause to complain of his unhappiness; for the Truth was fully revealed unto him, which stood him in no stead for want of perseverance. Seneca once lamented the want of freedom in declaring the truth in his times. 
Lib. 6. de Ben.  I will tell you what great men stand in need of (says he) and what is wanting to those who abound in all worldly pleasures and contents. They want a man to tell them the truth. See you not (says he there) how a desire of regaining their lost liberty, hurries some men into ruin, whilst there is no● a man to be found, who by his dissuasions will divert them from posting to destruction But now as● that friends [so called] do frequently practise, is to flatter and deceiv● others by their soothing speeches, and all for their own ends and advantage. Saint john did not so by Herod, but shown himself to be a Monitor of so candid a breast, and of so free an expression, that to conceal the Truth, and to tell a lie, was all one to him. He therefore daily and hourly sounded this in the King's ears, Herod, it is not lawful for thee, it is not lawful for thee, etc. where are now those delicate ones, men of Itching ears, who if they suppose themselves to be struck at, but with one little word and that too wrested or not well understood, they are ready to fly in the Preachers face, and avoid the Pulpit, They are worse in this respect than Herod the parricide and Adusterer, who did shun many a sin at the Baptists preaching, which ●hey do not, but contemn their miinisters' Doctrine, and shun their Sermons which might be a medicine to heal their vices: thus did ●ot Herod by john Baptist. That man joins hand with the Devil who is so proud, that he thinks he ●as no need of the hand of an hel●er. And he commends a Scholar ●o be taught by a fool who acknowledges none but himself for 〈◊〉 Teacher. But whoever he be that ●s so wise in his own conceit, as ●hat he scorns to be taught by any ●ut himself, that man shows that ●he has more pride then wit. Neither can there be in him the love of virtue, in whom there is settled an ungodly hatred and neglect of that heavenly Doctrine, which, if heard with faith and good Attention, is able to translate our souls to that ●lace from whence they came. Aloathing to hear the word preached ●s the beginning or first step of our departing from God. Neither can ●e be said or thought to love God, who rejects those wholesome precepts contained in his word. Th● touchstone tries Gold, and th● thoughts of men's hearts are revealed by the Gospel of Christ. I● discovers unto us that we shall be judged not only by our works, bu● also by our thoughts, which if sinful are breaches of Gods holy Commandments.  
Delight therefore in God's word hear, and keep it, Treasure it up in thy memory, and practise it in th● life.   plant 
SYMBOLUM. VI  
Auditio verbi Dei.  
Audience sapiens sapientior erit. Proverb. 15.   

 plant 
Emblem. VII  
Almsdeeds  
And he gave every man comande: meant concerning his neighbour Eccle: 17. v. 14.   
The seventh sign That a man is in the number of the elect is a bountiful and free heart, showing itself in Almsdeeds, and mercy to the afflited.  
This the Author sets out by a Plant which is called Tabaccus: under it these words out of  ECCLESIASTICUS. 17.12. 
God hath given every man a Commandment concerning his Neighbour.  
THis Plant hath many sovereign virtues: it is famous for its cure of wounds and Ulcers. Poverty is the body's Ulcer, sore and grievous: Sin is the Ulcer of the soul far more dangerous.  
Almsdeeds joined with faith in Christ's merits conduce much to the curing both of our Bodies and Souls. Put on (says Saint Paul) as the elect of God bowels of mercy: 
Col. 3.  in which words he requires not only the hand of the giver; but also the affection. 
Psalm. 41.  Blessed is the man that considers the poor and needy, the Lord shall deliver him in the time of trouble. This is ratifyed and confirmed by a Syllogism taken out of God's word, it is this. He that borroweth is servant to the Lender: but the rich and all-sufficient Lord of Heaven and Earth, in and by the poor borroweth of man. The conclusion is evident: The minor proposition is proved by Solomon. 
Prov. 18.  He that hath mercy on the poor dareth unto the Lord: which is the same with this, the Lord borroweth of him that takes pity of a poor man, Saint Aug. in one of his Homilies presents Christ unto us thus begging an Alms. Give me of that which I have bestowed on thee, I desire only mine own. Give and restore. I have been thy benefactor, now make me thy debtor, and let me find thee an Usurer. Thou givest to me of thy temporal Goods, I will restore to thee eternal. I will restore thee to thyself, when I shall give myself to thee in glorifying thee hereafter, both in soul and body. Greg. Naz. Soars as high in a lofty expression. Show thyself a God to the distressed, imitating God's mercy. for a man resembles the deity in nothing more than in being pitiful to the poor, whom God has left and bequeathed to thy care, that thou shouldst be to him as a God, i. e. 
job. 29.  an help and comforter. I was a Father to the poor, and when I knew not the cause, I sought it out diligently, I was an Eye to the blind, and Feet to the lame. So the holy man Job commends to us his charity for our imitation. Tobit, who was most dear to God, says thus in his exhortation to his Son. Alms doth deliver from death and suffereth not to come into darkness, 
Tob. 4.10.11.  for Alms is a good gift before the most high to all them that use it.  
Saint Chrys. professes that it is far better to be skilled in this art of Alms giving, 
Hom. 33. & 6. ad Ant.  then to know how to sway the Sceptre of a King. It is alms that builds us in heaven everlasting mansions. It is that which makes us resemble God, being like to him in bounty and goodness. A merciful man is in Gods esteem very precious. 
Prov. 22.  He that is prone to mercy shall be blessed, because he hath distributed his bread to those that were in need. So lays the wise man. And Saint Chrys. again tells us, That bountifullness makes us not only like unto God, but that it is the Mother of Charity, and next to Faith, the only badge and cognisance of a Christian: for by it the disciples of Christ may be distinguished and known from men of the world, who have their portion in this life, and make meney their God: not considering what Christ enjoined his Disciples Mat. 6. Lay up for yourselves treasures in Heaven. Hear this, ye rich worldlings, whose only trade and practice is to get and increase riches. Here is a new mart, a new way (and that taught us from heaven) to gather treasures and heap up wealth, which is the main of most men's desires, It is to scatter our money among Christ's poor Members. Ye have hitherto been mistaken in the true and right trade of getting. The way to be rich is to give, not to scrape and save, He lays up treasure in the world which is above, that distributs freely to the poor here below. Neither is it necessary that we give handfuls of Gold and Silver; give but halfe-pennies or farthings, give little morsels of bread with a bountiful heart and good affection, and you shall find a large recompense, a full increase in God's blessing upon your fields, your Barns and all your storehouses. The Roman censors used to visit and search in the dwellings of the Citizens if there were any Moths in their Garments, any Maggots in their meat, if there were any mould in their bread, or if it had been eaten with Mice, into these abuses they searched; Neither was their labour fruitless. The mulct set upon each default made them look more carefully to their Provisions of Victual and other necessaries. But now in these our days, if the same course were taken, many would be found, who had rather feed the Mice than the poor Members of Christ. But let me tell them and all men: That there is now discovered a place to which there is an open & easy passage, in which neither Mice nor Moths, nor Worms have access.  
It is revealed to us by Christ in that 6th. of Mat. where he says: Lay up for yourselves treasurs in Heaven where neither Moth nor canker corrupteth, and where Thiefs neither break through nor steal. None of the Manna was corrupted but that which was reserved and kept till the next day. And no money is lost but that which we will not throw away. Neither can any be with more safety kept then that which is committed to the hand of those that be in want or need. The bellies of the poor are the rich man's best Barns. Whatsoever is laid up, there shall be received again with usury, neither is it in danger of fire. If Absolom had in time cut his golden locks, his hair had not proved to him an Halter: and if the great ones of the world would but cut out a portion of their money to the relief of the poor and helpless, they should purchase as many friends as they have pounds or shillings in their Chests, or Purses: by hoarding and keeping their Gold, they do to themselves this mischief, they hoard up baits for Thiefs, & so multiply to themselves enemies, and increase their dangers. This they do in not making the poor their friends.  
The Son of Syraches Counsel is excellent to this purpose. Lose thy money for thy Brothers, or Neighbours sakes, and let it not rust under a stone to thy destruction; Christ's advice is, 
Luk 6.  give and it shall be given to you again.  
The faithful are liberal, they believe Christ's promise and obey his admonition. A well grows muddy if it be not often drawn: by taking up water out of it, it proves more pure and clean, and for that water you take out, the more comes in; So it is with a liberal and bountiful soul, much he receives for a little which he gives. Christ is a magnificent rewarder of Beneficence. The elect Sons of God when they give a Dole o● Alms, if it were possible, they would give their heart with it, so free and bountiful are they to the poor and indigent. Hence it is, Christ pronounces the merciful blessed, not those only who can and do give much, but those also who would have mercy upon all, would relieve their wants if they had a competent store of wealth and Riches.  
Pythagoras once taught his Scholars this dark sentence, Like comprehends its like; It is true in the common traffic and Merchandise of the world. One good turn requires the like, and commands the same: hast thou then a mind to find and purchase mercy? fish in the poors waters, cast in the Hook of thy beneficence, baited with good works, and thou shalt not fail to meet with that mercy which will pour into thy bosom a full reward for thy charity. But thou mayst object: by being thus bountiful to others, I shall want myself. O faithless and poor spirited wretch who hadst rather give way to thy diffidence then rely upon Christ's word and promise. How many hath Avarice brought to extreme want? Never did Charity go unrewarded. God in a manner contends with our liberality, neither will he be outstriped and overcome in bounty. Give and it shall be given unto you, 
1 King. 17.  full measure, pressed down and running over The Widow of Zarephtah was not at much cost in providing a small dinner for the Prophet Eliah, it was no more than a little dry cake and the Text tells us how much she, gained by it. So the Shunamite that entertained Elisha in her house, received more than she expended. So gainful a virtue is Charity: and so liberal a God we deal with, who is a God of justice and mercy, he is just and merciful in the performance of his promises. But there be some and those not predestinated to salvation, who never give to the poor but with a froward and Malignant heart: Those give with a malignant heart, who only part with those things they cannot eat nor use themselves. If they have in their houses any stinking meat, mouldy bread or sour drink, any rotten or corrupted scraps, which one would scarce throw to Dogs, that they bountifully bestow upon Christ's poor Members, wretched Souls! how do they out of a fond persuasion fool and deceive themselves? This is not to offer Oil, but (what Baruch by way of exprobration alleadges against the Jews) Olive stones to God; who did not respect Cain nor his oblations, because he offered the vilest and meanest of all the fruits of the earth, whereas he ought to have tendered to God the best. Art thou so straitened in thy means that thou canst do but little? it will suffice if thou wouldst do more. God accepts the will for the deed. Hast thou store of wealth, that thou canst do much? Beware that thy will move thee not to give a little. If thou canst not for the present help the poor with money, feed him with hope of receiving good from thee, or sustain his family with comfortable and sweet words: if thou dost neither of these, afford him the pity of thy heart, by commiserating his fortune and distressed estate. ' God rejected not those Israelites who having no better sacrifice offered fine flower or Goat's hair; but if they had Gold and offered those, they had deserved (says St. Chrys.) to be cursed for their wicked and deceitful do.  
Again, some others there be who give not with a wicked mind, but infect and corrupt the oil of their mercy, with the filth of their luxury, being as well prone to satisfy the desires of their lust, as they are ready to relieve the wants and hear the cries of the needy. A people in Cilicia called the Anazarbaei, commit the charge and care of their Olive grounds to the custody of their Virgins, renowned for their chaste behaviour, who only there plant the Trees and gather the Olives. And let us who be Christians persuade ourselves that this Olive Tree of mercy, and the Myrtle Tree of Venus are of so different a nature that they will not grow together.  
That Alms is not allowed of by God which is attended with the filthy pleasure of the flesh. A bountiful hand and a libidinous heart, both those joined together cannot please God. There be others who are not drowned as the former in the mud of carnal lusts, but pour out their Oil fruitlessly with this intent, that they may be seen and commended. But let me ask such men this question, what they mean by not following our Saviour's Injunction? Why does the left hand know what the right hand doth? 
Job 15.33.  Holy job compares such men to an Olive that doth cast her flowers And his comparison is very fit, for (as St. Gregory observes) The Olive Tree though it bring forth abundance of blossoms, yet if it be shaken with a strong and violent wind brings forth no fruit. So he that is then only merciful to the needy when he hath beholders, or does it to be seen, he loses the fruit of his good work by means of the blast of men's praise, at which he aimed in bestowing his Alines. The elect servant of God, when he helps those that want, respects and cares for no other beholder but God only, whose eye is spread over Heaven and Earth. Neither doth he expect commendation or praise, but from God alone who will be his reward and salvation. Our charity to the poor (as St. Chrys. doth express it) hath Golden wings, but not Peacocks Feathers. It has admirers here on earth, but its rewarder is in heaven, whether it mounts with its golden wings and there finds Christ an advocate to cover its defects, who relieved him in his poor members.  
Charity is so far from desiring to be known, that if it were possible it would hid and conceal its do from the eyes of the all seeing God; indeed a man truly merciful is not so careful that others may know how much he gives, as he is that God may know it, who alone can make him a just requital and full satisfaction. Therefore St. Cyprian said well, when he termed this bountiful mind to the poor and needy, a certain pledge of our future safety, for that by it we make God our debtor, and engage Christ unto us who one day will be our Judge and Saviour.  
At that great Assizes of the world the day of Judgement there will be a strict enquiry made concerning our Almesdeeds and mercy. Those whose hearts have been edged with cruelty, being hard and unmerciful to the poor, 
Mat. 25.  those shall hear to their endless woe & horror. Go ye cursed into everlasting fire. But those whom God by an eternal decree, has assigned to be of the number of the Saints and to the company of Angels; They relying upon the promise of God and merits of Christ, may boldly challenge the reward of their service. They may stand with cheerfulness in the presence of their Judge, And thus bespeak God with confidence. Give O Lord, because we have given to those that belonged to thee, and have had compassion on others, therefore O Lord have mercy upon us. We have in some measure done what thou hast commanded, therefore we beseech thee repay what thou hast promised. The Judge he cannot, he will nor reject these demands, but will readily confess that he is a debtor to those his Creditors. Then the elect shall behold in Christ's side that gaping and bloody wound, and in this written as it were with Golden letters these words; Come ye blessed, inherit a Kingdom. Whatsoever ye demanded, ye shall obtain: I acknowledge my promise which I will now make good by a real performance: I commend you for your mercy showed to my poor distressed members: well have you done my good and faithful servants, receive now your wages, the reward of your service, a reward which is beyond all price and estimation: Whatsoever you have done to any of mine you have done it to me. Your commiseration and pity has refreshed my body ofttimes with meat and drink I was clothed with your Garments, I was received as a stranger into your houses, your love broke through the prison Barrs, that you might visit me in my distress. I lived by your mercy, Therefore come ye blessed; you broke your bread to the hungry; Behold therefore an everlasting rich banquet is now provided for you; you shut not strangers out of your doors, my will is therefore that ye be Fellow-Citizens, with my Angels in my celestial Palace; you have covered the naked bodies of my poor Servants and warmed them with your fleece, come therefore and I will clothe you with the purple Garment of Immortality; Come ye blessed. O consider this all ye Servants of the Lord, what a Merchandise, how great a change will this be, for Rags, for Farthings, for scraps of Bread, to receive a Robe of Glory, the treasures of Heaven, and delightful pleasures that shall never be ended. 
Ecele. 16.14.  God (says the Son of Syrach) will give place to all good deeds, and every one shall find according to his works. These things as they are most true, so if men would persuade themselves, and believe, they shall enjoy so in estimable rich blessings, certainly there would none be so stupid and sottish, as not to be willing to purchase Heaven at so easy a condition, and so cheap a rate. Most true is that of Saint Austin; If thou desirest to play the good Merchant, give what thou canst not keep, that so thou mayst receive what thou shalt never lose. Give a modicum, a little that thou mayst receive an hundred fold. Give to a poor man a piece of money, that thou mayest receive from Christ a Kingdom; give a morsel of bread, that thou mayst obtain remission of thy sins at the hands of God, give thy Coat or Cloak, that thou mayst be clothed with Glory. Give that which is vile and of no estimation that so thou mayst enjoy with God an eternity of all good things in Heaven What a madness and folly is it (says St. 
In Mat. c. 6.  Chrys.] to leave thy goods there from whence thou must departed and not to send them before hand thither, where thou and all men must go. Therefore by thy charity and bounty to the poor, lay up thy treasurs in Heaven which is thy better Country.   plant 
SYMBOLUM. VII.  
Eleemosyna cum benigno affectu.  
Vnicuique mandavit Deus de proximo suo. Eccli. 17.   

 tree 
Emblem. VIII.  
Selfe-Contempt  
Except ye become as little Childerens, you shall not enter into the kingdom of heaven mat: 18. v. 3   
The eighth Sign. OF Our being predestinated to Salvation is a vile estimation, or mean esteem of ourselves symbolised by a Cypress Tree under which is this motto.  MAT. 18. 
Unless ye become like little Children, ye shall not enter into the Kingdom of Heaven.  
THe Cypress Tree is always green and of a pleasant smell, it admits of no rottenness, and keeps all other things sweet and free from all corrupt stenches. Therefore sitly is this mean esteem of ourselves set out unto us and signified by it; for that an humble conceit of our unworthiness kills the worm of pride (which lurks in us and cleaves close to our natures) neither does it suffer a man so to rot and be so corrupted as to please himself and glory in any work of his, or ability. Self love is the rottenness of the Soul, and the bain of Christianity. 
Psal. 101.5  The high looks and high stomach, I abhor says God by his Prophet David. And he that behaves himself proudly shall not dwell in my house. Men use to say it is a rare potion in which there is neither Sugar nor Poison, and certainly there is no vice nor sin which can be imagined, in which the Poison of pride is not mixed and tempered. This will be found true if the nature and quality of most sins be surveyed. 
Ec. 10.14.  Pride (says Ecclesiasticus) is the beginning of all sin, and he that hath it shall be cursed in all he does, until at last he be overthrown. Pride the companion and nurse of a wicked disposition, discovers itself divers ways in a multitude of vices, as hatred and carnal love, but above all it is obnoxious to the rack of Envy, for a proud man is ever envious. Neither are there more anxious and stirring motions in the minds of any then of those men who seek not so much their own praise, as conceive it to be due unto them. Upon the least seeming neglect or disrespect, they entertain a suspicion that they are contemned, and this contumatious humour (as they judge it) in others they revenge by tormenting cares, and disquiet thoughts in and upon themselves. They are such as are ignorant of their own vices, and take no notice of other men's virtues. By men thus blown up with the tympany of pride, piety and saith, and whatsoever is among men accounted holy, all are esteemed as things of nought; they are placed under fame, and their ambitious desire of honour. These are highly prized while the other with Religion is trampled upon and scorned. pride a base though an aspiring sin many times is the cause of other sins and ulces, because it dares ●●●e with an envious tooth, and detract from other men's famous acts, their learning, their virtues, their sanctity or holiness, & in so doing, they are like to those wornes, which ever ●at into the best Pears and Apples. None personates the Devil better than a proud man, he laboured to be like the most high, to be like him in honour, equal in Majesty; this man endeavours always not to be so much equalto his Neighbours, as to be preferred before them in reputation and dignity. 
jam. 4.  But God evermore resists the pro●d. As a Soldier that stands on the battlements of a walled Town, beats down with his sword as many as ascend to scale it; So & worse oft times God deals with the proud who are sometimes overthrown by God without any great force or resistance, even with the same facility as a Gardener crops the flowers that peep above their fellows: So God can summon a fit of an Ague, the Fever, or small Pox to be his executioner and to take revenge of the proud ones who admit of no Superiors.  
Saul in his humility was advanced to the Throne, but being poisoned with pride, he was immediately cast down.  
There be some men who out of a natural Antipathy, hate Cats and Spiders and other small creatures: we are assured out of the word that God hates the proud: Every arrogant man is an abomination to the Lord. 
Prov. 16. Prov. 10.  And he that exalts himself is unclean before God. But as the murrain or some other poisonous humour, breaks forth not in one only, but in divers parts of the body: So pride contents not itself with one part or member alone, but has set up in divers of them its seat and mansion, It possesses some men's eye, the Tongue of others, it has thrust itself into Lady's hands, for some there be that pride themselves in their Rings and fine white fingers. It sets upon most men's garments, there is its manor house, there chiefly it reigns. It sticks to some men's and women's bands, so fast and , that an hundred Preachers, though never so powerful in their expressions, cannot stir it from that place of Residence.  
There is another sort of Men, who one would take to be sworn Enemies to pride, if they did not in a secret way teach by decking of them sumptuously, their Feasts, their houses, their Children, their Family and household stuff to be proud. Thus pride mingles itself variously in all our do. Sometimes we deject ourselves even below the degree of baseness, we speak Honey and Roses, smooth deceiving words, we sprinkle our hearers with court holy-water, we creep at great ones knees that we may ride upon others heads, and when we are advanced to the throne of honour, a superior or equal, is odious to us, and displeasing. Why art thou proud O dust and Ashes! Death with the least puff of his kill breath can scatter thee from thy dwelling, and blow thee into thy Grave. Why dost thou thus (Suffenus-like) please and flatter thyself in wickedness? Thou stinkest in the nostrils of God and men, and art most distasteful to the blessed Angels. Thou art made up of Dust and Clay, thou Son of Adam, thou art compounded of corruption, and yet thou castest forth the stench of Lucifer's pride, which will bring thee to speedy destruction. If not only the sweet smell of the Cypress, but also its height and tallness be pleasing to thee, if thou desirest to climb upon the stairs of fortune; Go, Ascend, but when thou art mounted on high, let me give thee this caveat; Despise none but thyself the subject of sin, and the object of misery. It argues a brave and noble spirit to be on high, yet not to be advanced with an overweening conceit of that felicity. He is the only brave one worthy of Admiration, who when he is lift up can depress himself by an humble demeanour in his life: and reaching Heaven with his faith and other heavenly virtues, in his self estimation and lowly opinion of his own parts, creeps as low as earth, and would fall lower to do God or his friend any service.  
Saint Bern. saith that Humility is an individual companion of God's Grace: which Humility has in it a kind of Sublimity, it will not stoop to the bait of honour and preferment, and never grows insolent by any acquired glory. It is no great matter to be humble in an abject or mean condition. Humility in honour is a great and rare virtue, proper only to a Saint Hear ye this O ye Kings and. Princes, and Potentates of the Earth, and hear this all ye that are ●earn'd and proud, ye that have riches and despise others. Humility in honour is a great Virtue. And this is the property of true humility, by how much holier a man is even in the judgement of God, to seem more vile in his own eyes, and to judge himself the more wicked. Abraham the friend of God most commended for his faith and holiness, 
Gen. 18.  yet seems to himself but Dust and Ashes. St. Peter who was eminent in graces, confesses himself to be a finfull man, nay the greatest of sinners. St Paul a chosen vessel, and the prince of the Apostles, terms he not himself an Abortive, a thing borne out of due time and unworthy to be called an Apostle? To speak truly, there is no better and easier way to be exalted, than first to be cast down and in a mean estimation of himself to be humbled. Pride is the ruin and death of all virtues, the downfall of men and Angels. O God what a change once was there between Heaven and Earth. The most beautiful Angel of all was thrown down from Heaven, and a poor most miserable Beggar was carried by the Angels thither. For from whence proud Lucifer fell, thither did Lazarus, poor humble Lazarus ascend, whom we believe to have rather numbered his ulcers, to have counted his boiles and botches, rather this, then to have cast up or made any Account of his virtues. And I doubt not but that out of a Genuine contempt of himself, his patience seemed more glorious in others eyes then his own. Wittily & well said he who affirmed that little was his strength, who thought he was strong at all; And no strength at all has he who thinks he has much to this purpose saith St. Bern. thus, ‛ All things are wanting to him who conceives that he wants nothing. We may add, that those men have no little or right to Heaven, and belong not unto God who are pleased with nothing but their own gifts, who are most proud Censors of other men's lives, and partial judges of their own, they are deceived in other men's matters and blear-eyed in their own, assuming a voluntary and pleasing blindness. Woe be to these self flatteries. They will hear one day that heavy sentence, Go ye Cursed, &c Heaven admits of no such Peacocks, who have long Tails, but shorter Crests, great and swelling conceits of their own do, but a bad opinion of other men's Those that are predestinate to eternal life censure no men's lives, so rigidly as their own, and condemn themselves more often than they do others: They are indulgent to all men, never to themselves, and are most severe in correcting their own manners. Wretched men that we are, we are but Dust and as it were a shadow that departeth, passing every moment to the region of darkness, the Grave, the mansion of the dead, yet out of a vain ostentation, we run over our pedigrees, we number up the names of our Progenitors, as if they are the better men who reckon up most Ancestors. Man is like to vanity, says the Prophet David His days pass like a shadow, etc. Wheresoever we turn our eyes, there we may behold matter of Grief and tears; if we look upward to Heaven there we shall see our Country afar off, but ourselves driven and banished from it. Look we downward to the earth, there we shall see a Pit which the Earth threatns unto us when we are dead, and though we now tread upon it with our feet, yet after a little while, our lofty heads shall be laid low in it. Look we upon ourselves, we may behold a fair & red Apple, like that of Sodom, in which notwithstanding its beauty, there lurks a worm which in time will eat and consume that Apple at the heart: filth and rottenness and Death itself harbours even in our very bowels. Look we into our hearts, do we unbowel our consciences; there we shall find Cages of Uncleanness, and dunghills of Impurity, a nest of Snakes, Toads, and Vipers. Alas we abound in sin and infirmities, and yet we are not vile to ourselves. We are overwhelmed with miseries, beset with folly and ignorance, and yet we desire to seem happy, wise, and searned, and to be pointed at with the finger as if we were most eminent; These considerations of our sinful frailty beget in the elect, a mean esteem of themselves, and the more they consider their miseries the more humble are they and vile in their own eyes. And all things appear unto them, (as they did to St. Paul) Dross and Dung, because they themselves are so and worse in their own opinion. They easily despise all earthly things, who have learned above all things to contemn themselves. And whosoever desires to be happy, let him inure himself to be contemned, and learn to contemn all things but God and goodness which only is to be prized and esteemed in God's Saints, who have studied and practised that excellent saying of St. Chrys. It is as great a thing to think the most meanly of thyself, 
Hom. 3. in Mat.  as to do and Act the greatest things that may be. God's elect Children obey his voice that said, He that will be great among you shall be less in the Kingdom of heaven, and whether he shall come there it is a question (it is a place only for the humble and meek.) The way of humility they likewise know to be rough and ruggy, and not easy at the first entrance, but within a little while after it will prove more plain, more passable and commodious. They are not ignorant they must climb up a little hill to obtain their desired roast, this they do with all their best endeavours, they jove to be contemned, and snatch at such occasions as may cause a just or an unjust contempt from others, and when they see themselves despised, they are glad and rejoice, and insult more over themselves then any of their Enemies: they threaten not when they are despised to revenge their quarrel with the sword: they revenge not themselves no not with a word. None of them lifts up his hand against him by whom he was contemned, he draws not his Dagger at him but acknowledges with a cheerful thankfulness, that he is benefitted by contempt and disgrace. In a word, Gods elect Children have throughly learned this lesson in Christ's School, that the scoffs of men cannot make them less in God's esteem, In whose opinion we are greater when we are little in the world's favour. So great, and no greater is every man, as he is in the eyes of God who judges not according to man's judgement. We are little in God's account if we be great in our own, and contrariwise if little in our own esteem, we are great in his. The deeper the Well is, the purer is the Water; And the estimation we have of ourselves is more pleasing to God, by how much the more vile and mean it is. God brings down the high loocks of the proud: and men of great aspiring thoughts shall be brought to shame and confusion. The way to prevent which shame is to depress ourselves, and to bury all our proud conceits with the consideration of that heap of miseries, a mass of corruption, Ignorance and defects which cleave fast and close to our natures. They say that Much ewill recover its lost savour, if you lay it in such places as are stinched with noisome scents. Thus if we seriously ponder our filthy vileness, or the vile filthiness of our sins, if we hate and loathe them, and if we humble ourselves before God, desiring his Grace to further our amendment, let us not doubt to obtain what we request, and let us persuade ourselves, that by his Grace assisting us, we shall send forth the sweet savour of amendment of our lives.  
A Religious man being once asked what way he had found as most Compendious for a Christian to attain Heaven, replied, The best way is for a man always to accuse himself. 
I●de. virg.  This is the only discipline, the chief practice of Good Christians: So says St. Aug. St. Ambrose affirms that it is a certain sign of our Election to think not well of our felves, and to acknowledge our wound. Greg. saith, It is the property of the Reprobate, always to do ill, ever more to sin, and never to retract what they have done: for whatsoever they do, they do it (as it were) hoodwinked, without any care or regard, and never acknowledge their fact till they be quickened to it by their punishment.  
The daily practice of the Elect is to make a privy search into their own ways, and to discuss all their Actions, driving them to the very fountain, even their thoughts, which pass not without examination, and when they have done all they can, they are not secure, because they know God sees in them what they cannot discern.  
The Son of Syrach his Counsel is good. The greater thou ar● (says he) humble thyself in all things, 
Eclus 3.19.  and thou shalt find savour before the Lord, for God is great in power, and is honoured only by the meek and lowly. To speak truly, the greatest perfection that can be imagined is this for a man to know and acknowledge his imperfections. And he is more to be commended to whom his infirmities are known, than he that has travelled through all the parts of the World, studied the course of the Stars; the virtue of all Herbs, and descended into the very bowels of the Earth by his search and enquiry into the mysteries of Nature's excellencyes, after this scaled the Heavens in contemplation of their greatnels, and yet for all this knows not his own weakness. Such a man may be pitied and reckoned among the foolish.  
Dost thou intent to build a house of a great height, i. e. dost thou desire to attain to some eminency, be sure that thou lay for thy foundation, humility. Every man is delighted with honour, desires to be mounted on high, to be eminent above his fellows, 
Aug. de verbis doc.  but the way to this is to climb up upon Humilities short Ladder, and to Ascend by her steps. Our Country is above, but our way to it lies below.  
He that seeks after this heavenly Country with a full bend of his soul and firm resolution, will not refuse to walk in that way wherein all Gods Saints have gone to Heaven. But we may safely take up Saint Hierom's complaint: 
Heir p. 27.  many follow the shadow, but few embrace the substance and truth of humility. There are a few and they most happy being predestinated to heaven, who the more they see and know themselves, are the more displeasing to themselves; and the more vile they are in their own eyes, the more precious are they to God. They please themselves most, who know themselves least. 
Greg: l. 35. Mor. c. 5.  Many know much but know not their own wants, and so much the less are they in God's eyes, by how much they are the greater in their own. An humble acknowledgement of our own vileness is a Causye or safe high way that leads to happiness. By descending into ourselves, and humbly confessing our sins, We may ascend to Heaven, so said Cassiodorus. 
in Psal. 6.  Humility is the first step to Glory.   tree 
SYMBOLUM. VIII.  
Vilis sui aes timatio.  
Nisi efficiamini sicut parvuli, non intrabitis in regnum caelorum. Matth. 18.   

 two axes 
Emblem IX Love of our enemies 
 Be not overcome of evil but overcome evil with good. Rom. 12v. 21.   
The Ninth Sign. IS The love of our Enemies: represented by two Javelins conjoined or tied together by an Olive branch. Under which these words out of St. Paul to the  ROMANS c. 12. 
Be not overcome with evil, but overcome evil with Good.  
AN Olive branch was used by the Ancients for a sign or emblem of peace: and here an Olive bow twisted and made into a Wreath binds these two Weapons together, and hinders them from meeting by way of hostility: as love conciliates and conjoins those in a fast band, who before Isved in hatred or enmity. Christ seriously exhorts us to the duty of love where he saith; 
Mat. 5.  But I say unto you, Love your enemies, do good to them that hate you, and pray for them that despitefully use you, that persecute and revile you, so shall you be the Sons of your heavenly Father. 
Aug. En. c.  One may object and say that this work is hard, and the task difficult. But know, says St. Aug. that the harder the work is the more grateful will it be to God and profitable to us. There be many kinds of Alms which God in mercy and for Christ's merits is pleased to accept, 
Act. 10.  as he did those of Cornelius, but no Alms more acceptable, no sacrifice so pleasing to him as when from the very ground of our hearts, we forgive them that offend and trespass against us. Christ when he hung fast nailed to the Cross, had his Tongue only free from the wounds of nails and lash of Whips, and he thus hanging upon that cursed and shameful Tree used that his sacred Tongue in prayer and supplication for those who had crucified him with their hands and revild him with their reproachful Tongues. So eloquent and potent an advocate was he even for the jews and other his adversaries: Neither did Christ ●n this want Disciples or followers though they were but a few that conformed themselves to this his most godly practice. When Stephen prayed for those that stoned him, heaven presently opened 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 murdered.  
This protomartyr Stephen stood when he commended his own cause to God, but prayed kneeling for his enemies; and withal, 
Act. 7.  Saw heaven opened and Jesus standing at the right hand of God. If it be lawful (O Lord Almighty) for sinful 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 dost? how hasty is thy mercy and goodness? how dost thou make haste to help and save us? how different is the method of thy proceed from ours: with us the fight goes, before the reward or triumph: but behold now a Saint rewarded before he had fully conquered. Before Stephen's mouth was opened, Heaven's Gates were unlocked and opened, 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 was yet alive in the flesh, when he did partake of the beatifical vision. O wonderful mercy worthy of all Admiration. God never openly shows himself to his Servants, but in Heaven, which is his dwelling place; why was it then that happiness broke (as I may so say) out of Heaven Gates and ran to meet Stephen in the mid way of his race? This Champion was as yet in the field, he was yet wrestling 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 powerful Prayer, that could open Heaven! But let us weigh the cause why his reward was so hastily bestowed? It is this. Our remission and pardoning of Injuries, our earnest deprecation and interceding for our Enemies is so grateful and pleasing to God, that now when Stephen was upon his knees, this most merciful Lord lays aside his dreadful Majesty, dispenses with his royal law of crowning after victory, prevents this first Martyr with a rare and extraordinary mercy, and commands the most beautiful Queen of Heaven, Happiness, to step out of those celestial doors, to embrace this blessed Champion in her Arms at the Threshold before those doors, that so he that rewarded his deadly Enemies, his persecutors with love, and poured out prayers and tears to God in their behalf, might (contrary to the statute law of Heaven) be called to triumph, before Death was fully conquered. And this is a royal privilege indulged only to those who can and do forget and forgive Injuries. Hence we may infer, that to do an ill turn, not to suffer one is hurtful 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 own heart, who had fought with Lions, and Bears, and often got the conquest, yet he being so valiant, as that no fear or terror could abate his courageous valour, when his raging and most cruel 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. If I have rewarded evil to those that repaid my good will with discourtesies; 
Psalm. 6.  then let me be overthrown and fall before mine enemies. So St. Paul, although he was of that brave and stout spirit, that he challengd an Army of Spiritual adversaries with Death and Hell into the field, and bid them open defiance, yet he was merciful and gentle to his enemies, 
1 Cor. 4.  that he said, Being cursed, we bless, being persecuted, we suffer, being defamed, we beseech, etc. his example may be to us a Pattern of meek patience. It is the most noble and generous kind of revenge 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 abstain from strife.  
Ambr. saith, that to revenge, is not an Act of fortitude or courage but of an abject mind and base cowardice. He that revenges himself, overcomes not, but is overcome by his enemies. And of this opinion is the Prince of Philosophers who says thus.  
As it argues a weak stomach 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 bear 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 virtues, our piety and patience, we have need either of a most sincere friend, or most sharp enemy, who is more Injurious to himself than thou or any man can be. chrysostom said truly, that a desire of Revenge in the heart is more hurtful than a Viper whose poison is incurable. 
Hom. 41. in Act.  Neither is it a less evil to repay an injury then to offer it. He that strikes his Enemy, gives himself his deadly wound, and he that wounds himself, we count him a madman or a fool. This is to take coals out of the fire, but first to burn out own fingers, and then throw them upon another.  
Thus is the Author of any evil 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 own soul, and he that loveth not, 
Lactantio 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 love an enemy. To him that should make this objection, we may retort thus. But it will be a more hard and difficult matter to burn in the midst of God's enemies in everlasting fire. It may be hard to love him, whom you think worthy of hatred, but it will be an harder and more Irksome thing to hear the voice of him, who one day shall pronounce from his seat of judgement this heavy and souleiklling sentence, go yecursed, & ●●et then no man any more pretend difficulty and say, It is a thing intolerable to flesh and blood not to hurt him by whom ofttimes I have been hurr.  
Let such a man remember what one did say. He that will take no pains, will never climb a Mountain, and whosoever hates his enemy shall never go to Heaven. The superstitious Papists go in pilgrimage from place to place, and for the most part return the worse. They offer large gifts at their Altars, and in the mean time harbour hearts in their breasts as hard as their Altar stones, being full of hatred and malice: they put themselves to great cost and pains to procure a Jubilee for the pardon of their own sins, and yet they will not cast out their desire of Revenge, God, Christian, hath appointed for thee a jubilee which thou mayst solemnize within thyself, and within the walls of thy house. This is done by saying but one word from thy heart; I forgive: say this cordially, and God will forgive thee all thy offences which thou hast committed against his justice. Forgive and it shall be forgiven thee; 
Lu. 6.  for if thou shouldst give thy body to be burnt, and hast not Charity, in that thou hatest thine enemies, it would presit the nothing; God would not be pleased with thee, we count him rich who hath many debtors; our enemies that heap upon us miseries, own us much, for that they ought to suffer much by, and from us. It is in our power now whether we will enrich ourselves by them in pardoning and passing by their offences. But let me advise thee O man, that art apt to revenge, cast up thy account, and see what thou thyself owest, and what others to thee. Consider how much it is which thou owest to thy God. Thy score is so great that I believe thou art not able to discharge it, but by this only means, 
Eccl. 28.2.  by relying upon Christ's satisfaction to his Father's Justice for thy sins. Forgive thy Neighbour the hurt he hath done unto thee; so shall thy sins be forgiven when thou prayest. Great are thy debts which God hath forgiven thee: if thou shouldst be backward and unwilling to cancel a small debt due to thee from another, might not one justly suspect thee as guilty of great Iniquity? That saying of St. Hier. is common and well known: Oh fearful sentence (says he) if we remit not small things to our Brother, God will not remit great things to us. A man may expect the like measure, or that pardon from God which he affords to his Brother. Forgive not, and thou shalt not be forgiven. Therefore O man, take pity on thy s●ule, and if so be thou hatest not thyself, see, that thou extend thy love unto thine enemy. The ple sure or defight that is taken in Revenge, is not long, but that which follows upon our mercy to others, is everlasting. Be not I beseech you, overcome with evil, but overcome evil with Good. 
Rom. 12.  If thine enemy be hungry, give him meat, if thirsty, give him Drink, So shalt thou: heap cuales of fire upon his head, and the Lord will recompense thee again; Overcome evil with good. St. Chrys. speaks excellently of this Victory.  
In the Olympic Games consecrated to the Devil, this Law was of force, to overcome by doing ill, by giving blow for blow, but in the School of Christ, we are taught a quite contrary lesson, to do good for evil, for here not he that strikes, but he that is strooken, and bears it with patience is commended by Christ, there he was crowned that shed most blood, here only he that is most patiented.  
Humility and meekness would so guard us in our lives, that if we did but use either of them in our actions, no mischief should foil us, no hurt befall us, and no injury reach unto our persons, being fenced with these two virtues. 
Prov. 20.22.24.29.  Say not then, I will recompense evil, but wait upon the Lord, and he will save thee. Neither say thou as he has done to me, so will I do to him. It is a madness by hurting another to procure thy own hurt and damage. And he that bites at the stone when he should look to the hand that sent it discovers too much in himself of the nature of the Dog.  
Nay for blindness of understanding and for want of judgement he that rages against his adversary, may be compared to an Owl or Buzzard, 
2 Sam. 16.  Therefore when thy enemy▪ doth curse thee, let him curse, for God hath bid him curse thee. with this consideration David comforted himself, when he was reviled by Shimei. He that is condemned to die, is not offended or angry with the Hangman, but rather with the judge. And why poor wretched man, dost thou storm in a passion against thy executioner? Rather look up to the judge, even to God Almighty, who sent this Antagonist to try thy faith and patience, and to chastise thee for thy sins.  
The Devil without God's permission could not have taken one small Sheep from job. 
job. 1.  The Lord giveth, and the Lord hath taken away: the Lord, not the Devil; this was Jobs note. 
john 19  Christ in like manner replied to Pilate. Thou shouldst not have had any power against me at all, unless it had been given thee from above. The same Answer mayst thou make to thy Adversary; most men have been more benefited by their enemies, then by their most loving friends. Take away tyrants, and there will be no Martyrs, and take away all enemies and men thereby will lose the reward of their patience. Dioclesian did not less amplify and enlarge the Church by the Sword and barbarous Cruelty, than Constantine did with Gold and liberality. That Lord of the family in the Gospel would have the Wheat and the Tares grow together; 
Mat. 13.  Let both grow till the Harvest. But we are of another temper, of a forward and hasty disposition, although it be to our hurt and destruction, so soon as we see a weed grow amongst our Corn, we cry presently 'tis a Thistle or Nettle, away with it to the fire, tares to the Furnace, our enemies we wish to helf. O my dear brethren bridle this unruly passion, be more gentle and moderate. It is not fit for you before the Harvest comes, to vent your hasty fury upon the fields at the time of Harvest it shall be said to the reapers: Gather first the Tares, bind them in bundles, and cast them into the Furnace. Let us not then provoke God's patience to wrath against us, by being to hasty in the prosecution of the ruin of our enemies: Let us wait for the Harvest. Let us refer them and our cause to the Bar of God's justice. This kind of weeds, this cockle these Tares shall not escape the cutting Hook, they shall be thrown into the fire, but the Harvest is not yet, therefore God's leisure must be waited on, his time expected. Christ when he taught his Disciples to pray and offer up their souls to God in the 7. Petitions of the Lords Prayer, not without great cause he repeated, and explained that which concerns the forgiving of our enemies which Injure us, and what did he give us to understand by that explication, but that this Doctrine of forgiveness was often to be inculcated and the duty ever practised. And truly we cannot too often repeat, ' that which is never sufficiently, never well enough learned. David commending to us the excellency of God's Law, speaks thus of it. 
Psal. 119.  Thy commandment is exceeding broad: indeed it is of a large and vast extent, in that it commands us to love not only those of our acquaintance, but also strangers, our enemies as well as benefactors, our foes as well as our friends, and those that are unworthy of our favour, aswell as those that deserve our love and honour.  
A man can give no such certain argument that he is rich, by wearing about his neck a Chain of Gold, as he that loves his enemies, demonstrates, and clearly proves that he is the Son of God. 
Chrys. hom. 2. in Ep ad Phil.  But where is the man that has s●ch a command o'er his passions, that when the waves of Anger rage and swell, does not curse his enemy with bitter execrations, even to the Pit of Hell? But this becomes not Christians who have given up their names to Christ, promising to be his Disciples, in imitating hivertues. It beseems such to bridle their Anger, and to allay their unruly passions. Good counsel is that of St. 
Ser. 3. Inter. 17. Hom.  Aug.  
Hast thou heard a reproach? it is but wind. Art thou angry, here rises a wave, when then the wind blows, and the Waves rise, the ship is in danger: So is thy heart if thou givest way to the ' passion of Anger. Having heard thyself reproached, if thou studiest to be revenged, thou hast made shipwreck of thy patience. And why so? because Christ is asleep in thee upon a Pillow (as he was in the ship with his Disciples) Thou hast shut Christ out of thy thoughts, thou hast quite forgotten that when he was hanging between the two Thiefs, he entreated God with tears to pardon, not to imprison or hang his persecutors. Thou seest then how Christ sleeps in thee (as he did in the ship, when the storm risen) he sleeps in thee, who has left thee by his example a lesson, from which thou mayst learn, not only to watch for thy enemies good, but to die for him if there be need.  
Therefore by an active remembrance of his virtues, stir up Christ in thy heart, and say to thyself, what am I poor worm that I should desire to be revenged upon any that has done me some harm? I will resolve rather to undergo the stroke of death, than my enemy shall sustain by me any the least harm. The soul that burns hot with an eager desire of revenge, when it departs out of the body and takes its flight to Heaven, will certainly be repelled by Christ, who by his precept and practice taught us meekness, not raging malice; being a Teacher of submission, not of persecution; the Master of Charity, (who did instruct us to pardon our enemies,) not of Hatred and Revenge; those that practise these are none of his Disciples, they belong not unto Christ. But the revengeful soul wants both eyes and ears, it is deaf and blind, and carried wheresoever the violence of passion draws it; of this constitution and humour were those of whom we find mention made in" Plautus', 
In paen. Act. 3. Scen.  who says that the rich cormorants of those days were such, that if you did them a good turn, it was blown out of their memories like a feather, but if you did them any the least displeasure, their implacable wrath would lie as heavy upon you as Led. Indeed most men are of a leaden, obtuse, and earthy mind, sleepy, and drowsy in all things excepting injuries; they are watchful in these and will be sure to repay them; upon the least blast of any offence or displeasure conceived to come from another, all courtesy and love flies away, and vanishes out of their thoughts, but a contumelious word or any disgraceful Act sinks deep, as it were lead, into their hearts, and sticks there as fast and unmoveable, as malice and hatred can make it. Give me leave, my Christian Brethren, to speak what is true, and what I repeat with grief. The very Idolatrous Gentiles overcome us with Goodness and pity to their enemies. Their testimonies and examples so convince our Consciences, that at the great day of judgement there will be no manner of excuse left for us.  
Pompey the Great, 
Pompey.  was not more renowned for being Mr. of 3. parts of the World then for this (as Pater culus doth witness) that he was constant to his friends, easily entreated to forgive when he was offended, and most ready to accept of any satisfaction that was offered when Augustus the Emperor pardoned Cinna who plotted his death, he bespoke him in these words. O Cinna once again I will give thee thy life: First I gave it thee as an enemy, but now as to a traitor and parricide, and forthwith he also-conferrd upon him the Consulship. See now the event of this his Goodness; by this means he tied Cinna to him fast in a bond of friendship, so that when he died he made him his Heir.  
Photion the Emperor, 
Photion.  a most Innocent man being condemned to die, when the Sergeant came to him and presented a poisoned Cup to drink; his Kinsmen and acquaintance asked him what message they should carry from him to his Son: My will and command is (said he) that my Son bury this Cup in oblivion, which the Athenians have now forced me to drink. To these may be added the example of Julius Caesar, 
Jul. C.  who is reported by Historians never to have forgot any thing, but Injuries. But which of us in this case either will seem, or will really be guilty of forgetfulness.  
The benefits we receive, we writ in the Dust, which is blown away with every blast, but our ill turns in Marble, which is lasting and durable, these we never forget. No man will give place to Anger and self Revenge, although God urge ●im with his command to it. God ●id ever severely punish this desire of Revenge, and hath said expressly ●n his word: Revenge is mine, I will repay it, when I think it sit. 
Deut. 32.  Notwithstanding this Edict from 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 again in the Scriptures. 
Rom. ●2.  Vengeance is mine and I will repay it. Here flesh and blood dares once more oppose its maker, and say, nay Lord, Vengeance 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 God's prerogative, and invade his royal privilege. 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 certain man having sustained 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 withal beseechd him, saying," Suffer me to show myself a man, and to revenge myself on my adversary. But the good old man did earnestly request him, that he would not by showing himself a man, turn Devil: 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 God's servants shall not escape, but be certainly punished. But I am resolved 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 again replied thus. I beseech you so prove yourself to be a man, that withal you forfeit not the name of Christian, and attend to what reason dictates to you, not to that which is enjoined by the violent command of passion.  
To this the other answers, yes, but reason tells us that he is not to be spared who would not forbear others.  
To whom Sisoius thus once again. 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 denied to us. And I suppose thou knowest what Christ has said, not by way of Counsel, but precept and command; That we own 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 replied 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 fell upon their knees, and the old man Sisoius conceived a prayer in these words. O God we present not ourselves 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 look to and provide for ourselves. 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 astonished with a confused amazement and shame, that instantly he fell down at the old man's 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 God's Sons, willingly and readily to pardon those that offend them; and when they have an opportunity, to requite the offence with a beneficial courtesy. See (says St. Paul) that no man render evil for evil, 
Thes. 5.  but always follow that which is good, both towards yourselves and towards all men. Thus Paul; but Christ our Saviour, has left us a more strict Injunction, when he says more plainly. But I say unto you that hear 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 bountiful, even to the ingrateful, and to the wicked.  
These duties (good God) thou commandest, and largely dost thou promise; but O Lord how many be there that will not lend to thee an ear: 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 own Coin; to requite wound for wound, and words for words. And if God should do by them, as he did by Solomon, offer to give them what they did wish, 
1. K. 3.  I believe 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 contemn God's Law, to esteem little or nothing of his threats: and not only not to suffer, but to return an Injury, to be ragingly angry but for a small word, to follow the violent motion of an unruly passion, and to load an enemy with curses and execrations.  
This desire of Revenge (says Tertullian) proceeds either from vainglory or malice. 
Lib de pat. c. 8.9.10.11.  The former is every where by all wise men contemned: The latter is most odious to God, especially in this case, because it doubles and repeats an evil, which was but once committed. For what difference is there between him that provokes a man by an Injury, and him that is provoked, if he revenges himself, 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 turn the other, and to tyre our enemies in piety by our patience; for by our patiented bearing with their wicked do; we torment and vex them as it were with scourges and whips. Tell me, I pray you, whether or no we do not derogate from God's honour, when we arrogate to ourselves the power of revenging and defending ourselves; God is the Arbitrator or Proctor of patience, and if you commit the managing and care of your abuse to him, he will be in thy behalf: Revenger; commend your loss to his providence, and you will fine him a Restorer: trust him with th● cure of thy Grief, and he will be thy Physician, or healer: At the hour 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 soul; he will glorify both of them together in his heavenly Kingdom. But an impatient and froward man may object and say with him in the Poet: What? shall I always be a silent Auditor: being so oft provoked, shall I never repay the wrong that is done unto me? so it is, (my Christian Brother) never think thou of requiting an Injury, although thou be'st an hundred, nay a thousand times abused; if thou desirest to be reckoned amongst God's Sons, commit thyself, and thy cause to thy heavenly Father's hands, and with a patiented silence, suffer and bear 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 says, 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, says Ecclesiasticus, bear hat●ed against a man, 
Eeclus. 28.3, 4.  and desire forgiveness of God, he will show no mercy to a man that is like himself, and will he ask forgiveness of his own sins: if he that is but flesh n●●●ish hatred and ask● pardon of God, who will entreat for that man? I suppose none. It is a vain pretence of clemency and pity 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 despair of mercy from God. you know what Christ threatens in the Gospel, So shall my heavenly Father do unto you, 
Mat. 81. ●  if ye forgive not every one his Brother from your hearts. To this some great one may object: All this I believe to be true, and I would readily without much ado forgive and pardon my enemy, but I am a man of public Authority. No man shall think to abuse me, and go unpunished. I must and will defend my honour which is Eclipsed, and my reputation which is stained. Such answers have fallen from some men's 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: say aside all painted phrases, and all expressions gilded with a pretence of colourable excuses.  
Saint Stephen was one that bore a public office, yet he threw not back a stone against those that stoned him: neither would he defend his honour, so, as to forfeit his Religion, but cried out with a loud voice: Lord lay not this sin to their charge.  
In like manner our crucified Lord and Saviour Christ jesus did (not as the Son of man only, but also as the Son of God) utter these words with devout tears to his Heavenly Father. Father forgive them. There is no mortal 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 mindful 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 been ministered, 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 mean by talking of a Cause? wherein did joseph trespass against his Brethren when he told them his Dream! And yet even joseph, the Viceroy of Egypt; though so abused, 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 virtues.  
‛ Hear what St. 
Hier. c. 5. in Mat. 9  Hierome says 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 purged, & polished, he stamps upon our souls the Image of holiness. But let me ask thee (whosoever thou be'st that complainest of thy sufferings) hast thou been stoned 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; poor 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 return, 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 mayst say after, all this. Although I Revenge not myself upon mine enemy, although I forbear to do this, yet I cannot so Command my passion, as not to have a will and great desire to it. Thou mayst, if thou wilt, command thy affections; But so long as thou dost minister to thy mind matter for thy hatred to feed on, thy thoughts before God are as bitter as Wormwood: thou bearest in thy breast nettles, Thorns, Thistles, with which thy conscience is miserably wracked and tortured Again, Thou wilt say, I burn with the flame of revengeful 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 doom thee to that place of torment, where thou shalt burn in everlasting flames with the Devil and his cursed Angels. A patiented suffering of Injuries, is a Gate through which we enter into the heavenly joys. But he that seeketh vengeance shall find vengeance of the Lord, 
Ecclus: 20. 1. Num. 12.19. Deut. 32.35.  and he will surely keep his sins. Lastly thou mayst object and say. I can take no rest night nor day, my meat and my drink are uncomfortable to me, so long as I see Mordochey my enemy sitting and untouched, free from all misfortunes and grief, and plotting against me this or that mischief. O fond man, foelish to thine own destruction, Ezekiel reports of certain valiant men, 
Ez. 32 27.  who went down ●o the grave with their weapons of War, and laid their Swords under their heads. See here a new and unheard kind of pillow, a sword. On such a pillow do all those that are greedy of revenge lay their heads to sleep, who never cease from wickedness, and take no rest or quietness in any thing, but in calumniating and fight, in brawling with those whom they conceive to be their enemies. Thus Cain the first Scholar in the Devil's School (as Basil calls him) he slew Abel with his bloody hand, to the intent that his Brother's glory being eclipsed and darkened, his own might shine the brighter, and be more firmly established. But he found a quite contrary event. Esau, Saul, and Antiochus, implored God's mercy, begged his pardon for their sins, and that not without tears, and yet were not heard God rejected their Prayers. Esau found no place for repentance, 
Heb. 12.  though he sought it with tears. In like manner Said and Antiochus, though they endeavoured to take hold on the horns of the Altar, even that of mercy, they were repulsed and beaten off, and not undeservedly; for that they refused to spare, and to be pitiful to those from whom they had received any the least indignities. 
Eccl. 28.  He shall have judgement without mercy, who, shown no mercy, to others.  
King David's fall was foul and deadly when he committed 2. sins at once, Murder, and Adultery: but so soon as he had showed but the least sign of Repentance, and uttered scarce two words when he said to Nathan, I have sinned against the Lord, 
2 Sam. 12.13:  The prophet Immediately replied. The Lord hath put away thy sin, thou shalt not die. How oft did Antiochus confess that he had sinned and not without bitter lamentation and howling, cry to the Lord for mercy and pardon; no doubt he made great vows, and offered great gifts to God in his Temple, and promised if God would pardon, to amend his life for the future. Notwithstanding all these protestations he suffered a repulse: God did not incline his ears to this Tyrant's prayers; & no wonder, For this tyrannical King did differ much from King David. They behaved themselves diversely and in a diffeferent manner towards their enemies. David was inferior to none in War and conquest, his success and victories were great and many: he likewise overcame all in mercy and pity, in sparing those who did injure him either by opprobrious words or open hostility. He used his power in nothing less than in taking revenge against any; more gentle and mild was he to his foes, than Antiochus was to his own people and Citizens; against whom he breathed nothing but swords and fire, blood and revenge, and being thus unmerciful and full of cruelty, he found no mercy. The Physicians use not to desert their sick patients, until they plainly perceive that their disease or malady is passed all hope of recovery, yet there is a certain kind of disease, which when they discover in their patients, they presently bid them prepare for death, it being impossible for them to be cured. Even so it is in the soul: Although we are to despair of no man's salvation (be he never so wicked) so long as he has life and being, yet when his bowels do swim in the gall of bitterness, when his soul is inflamed with masice, burns with hatred and a desire of revenge, of this kind of sickness, St. John spends his Crisis, he tells us it is deadly. 
1 Io. 5  There is a sin (says he) unto Death: I say not that a man should pray for it. These men seldom repent that are obstinately resolved, and bend to revenge their private quarrels and distastes against their enemies. And in whom there is this bitterness of spirit, in them there is no sense or feeling of God's Judgements, 
Ecc. 21.  they are by them no whit terrified. Although all the learned and wise men in the world thunder against this sin with their pens, although all God's Prophets, and Ministers pronounce heavy threats against it, and withal entreat and persuade the men of the World to cover all their injuries with the mantle of forgetfulness, to bury them in the Grave of forgiveness, and to embrace one another in the Arms of love and tender affections; notwithstanding, all these exhortations, threats, and precepts, the ungodly ones, who are fitted to destruction, eat and decline all the ways of amity and reconciliation, they (not fearing the wrath of God, not regarding his Ministers) go on boldly in their revengeful purposes, and labour to repay to their enemies for bad turns the like requitals.  
When neither the Prophets, wisemen, nor any of God's Messengers could be heard, but still men went on in their malice, at last the wisest and the fairest among the sons of men, the Prophet's instructor, the King of Angels came with great power and Authority from his heavenly Father, not so much to persuade, as to command us to this union, a peaceable agreement among ourselves, he came also not to counsel us, but to imprint this law of love in our hearts: and yet miserable wretches we are, we kick and rebel against our Saviour's Doctrine, we reject his law. He in his Father's name commands us thus. But I say unto you, 
Mat. 5.  love your enemies; we his rebellious Subjects retort and cry unto him. O Christ you speak in vain to us, your commands are to no purpose; although we be Christians, yet we in this will show ourselves worse than Heathens, we will take revenge and not attend to thy words. This is the blasphemous answer of proud worldlings to Christ, who exhorts us to love our enemies, but none will obey his voice. But I say unto ye, resist not evil: Thus Christ. what? Resist not evilf? Then we shall be branded for Cowards; thus we out of an impudent boldness. Pray for them that persecute, and revile you that ye may be the Sons of your Father which is in Heaven. This is Christ's advice, but we count this a Jejune and frigid Prayer, and are loath to purchase that royal Title at so dear a rate as we esteem it. Do good to those that hate you: So Christ enjoins, but we are ready to reply: Thou commandest Lord, that which is against the very grain of nature, impose upon us a task which may be done with more facility, Forgive & ye shall be forgiven. Thus Christ again. Our Answer is this, we cannot, and that you may know we cannot, know that we will not bridle our Anger with the curb of Reason; we will not hold in our Teeth, nor contain our hand. And who can command his thoughts? we are therefore resolved to meditate and practise revenge. If you forgive men their sins, your heavenly Father will also forgive you your trespasses.  
This is Christ's loving and sweet admonition to us, but we ungodly miscreants make answer to this, we would willingly die, so that we might first see our enemies perish. O my Christian Brethren do you hate Heaven so, that you will with a speedy course post to Hell? have you banished that Petition in the Lord's Prayer out of your thoughts? Forgive us our trespasses as we forgive them that trespass against us? From this you may infer that either your enemies are to be loved, or that you cast a snare upon yourselves, as oft as you put up this request to God. As we forgive others, so Lord do thou forgive us. But we forgive nothing, out of an implacable hatred to men's persons, we are ever forward to punish and revenge the least affront, or hurt we receive from them; Therefore O Lord forgive us nothing, but punish so oft as we offend.  
This is the language of our Esawes, the Reprobate, not of God's elect ones, who although they receive never so great hurt and damage from their enemies, yet they are ready to call to God and say with their Saviour, Father forgive them, etc. And Lord lay not this sin to their charge. I forgive all, I remit all, and will revenge none; This is the voice of jacob, of one ordained 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 will answer, affirmatively, unless they can imagine that Christ will deceive us, or that Truth itself can lie. If then these things be true, nay most true, what wicked contumacy then are they guilty of, who out of an obstinate spirit make a mock at God's word and contemn his commands? Christ calls, and commands, Love not only your friends, but also your very enemies; if they have wronged you, pardon and remit all their injuries. Christ may command, yet you are stiffly resolved, to hate and persecute, not to pardon your enemies, and detractors. What is God and Christ? is Heaven and happiness of so little worth in your esteem, that the promise of so great a reward, cannot wrist and extort from your tongues, and hearts this one word, 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 been delivered, do ye stand yet as stocks without sense, and voice without any motion or inclination, to forgive and pardon? Does your Iron breast yet breath Revenge? Do ye yet cry, the Devil, or the Gallows take him, that has wronged me? Do 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 poison, enjoy your malice, but let me tell you for a certain, do what you will, take what course you please, you are in the road way to hell, and out of that which 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.   two axes 
SYMBOLUM. IX.  
Dilectio inimicorum.  
Noli vinci a malo, sed vince in bono malum. ad Rom. 12.   

 man 
Emblem. X.  
Detestation of Sins passed  
I will come unto thee quickly & remove thy candlestick out of his place except thou repent Rou: 2. v. 5   
The tenth sign, IS A detestation, and loathing of our former sins. The emblem of which, he makes Whips and scourges, to show, that when we truly hate our sins, we subdue them and our lust, by chastising ourselves; 
Ps. 69.10.  (as David did) with fasting and religious duties. Under that Emblem we have these words.  APOC. 2. 
I Will come quickly, and unless thou repentest, I will remove thy Candlestick from thee.  
ST. Augustine count's it an abominable wickedness for a man to record his former sins, and to glory in them with a certain joy and delight, when as he should rather grieve for them, and use the best means to release his soul from their power, and his conscience from the guilt of them. 
Lib. 5. de lib. arb.  For as the same St. Aug. truly affirms: He that beats 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 says thus of himself. 
Psalm. 51.  My sins is ever before me: and therefore he entreats God so earnestly to create in him a clean 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 sorrowful for that they sorrow less, than they ought or would. And truly this sorrow which is according to God, 
2 Cor. 7.  or Godly sorrow, worketh repentance unto salvation, not to be repent of, i. e. stable and firm; which is to be noted with an attentive consideration. For many recover and obtain salvation by their Repentance, but not a firm and stable salvation. They relapss into sin again and so lose their former joy and comfort. Therefore Christ expressly commands us in St. Luke, 
Lu. 13  not to let our Repentance slip, when we have attained 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 set, and certain time; this we must return, 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 firm purpose never to commit his former impieties. Christ when he had cured the man sick of a Palsy, commanded him to take up his Bed & walk; 
Io 5. Mar. 2  which the poor man did. Thus ought we to do, we must take up our Beds, remove out of our souls all vicious habits, so shall we walk more nimbly and with freer spirits in the path of God's commandments. Every occasion of sin must be avoided and shunned, that we may run with more safety to the mark that is proposed to us, and that is everlasting happiness. The prodigal. Son in the Gospel being almost pined to death with hunger, and pinched with extreme want concluded presently of a course which was safe for him. I will arise (said he) and go to my Father. Here most of us voluntarily lose the use of our hands and feet, we are active and operative in our Tongues, but slow in our performances: we talk much, but do little, being like to those that bend a Bow, but never shoot. We propose to ourselves many things, but do nothing at all: We sigh and mourn, when we have acted some foul and gross offences, but take no care at all to prevent the like sins from being committed by us: We desire to have our wounds closed up, but we stench not first the blood: we apply a remedy to our sins, but correct not our affections, which if let alone, will hurry us to the practice of our former evil courses: We grow old in deferring and posting off Repentance. So whilst we are proposing to ourselves good courses, and promising our amendment, our life wastes and vanishes, and at last death surprising us, laughs at our folly, who for so many years have been a willing and purposing holy duties, but never performed any. Such was St. Augustine before his conversion, but he continued not in this lazy temper. He maturely did [and that before he was old] what he saw and knew must be done. 
L. 8. confess. 11.  I said [so he in his confessions] within myself, See that it be done now, now let it be done; [he means Repentance] And when I had spoken this to myself, a resolution and purpose followed my words. Presently upon this, I suspended my Actions, so that I neither did, nor did not: yet I relapsed not into my former vices, but drew very near to the brink of my old corruptions, and then I made a stop, taking as it were breath.  
Those wanton toys, and foolish vanities, my ancient loves, with which I formerly too often dallied, these seized upon my thoughts, and spoke as it were thus within me in silent, whispering to the ear of my flesh. What will you now leave us? The Good man left them, and shook off the yoke of their tempting instigations, so detesting with hatred his former practices, that he became a new man, leading a life in all holy conversation and Godliness. It cannot be denied, but that many of us do oftentimes begin to lead a better life, but we only begin, we spin not out this thread: we continue not our resolutions to the end; we proceed not in our beginnings, and first undertake of Religious courses, but fall back and return to our old vomit and uncleaness. And I doubt not but that in many Christians there might be found (if we would pierce into their secret intentions) pious endeavours, holy thoughts and good purposes, but most of us are like to the old Athenians; we (as they did) make good decrees, but fail for want of constancy in our executions, or if we begin to execute, we persist not in our undertake, We prescribe to ourselves very honest and wholesome ways of living, but we are discouraged, and falter in those ways, by reason of any the least trouble or molestation. We propound great matters to ourselves, and things that are holy and virtuous, but being enticed by the allurements of our Rebellious flesh, solicited by the invitations of our lose companions, or moved by the least temptation from the Devil, we presently yield ourselves captives; and without any the least reluctancy, we suffer ourselves to be drawn back to our former pollutions, discovering hereby both our unsettledness and impatiency. Perhaps (my good Christian brother) thou hast decreed with thyself to live for the time to come a more chaste and sober life, to avoid every occasion which may lead thee to sin, as bad company, naughty houses, or the like; It may be too thou hast put on a resolution to shut the casements of thy soul, thine eyes from gazing on beauties, the provocations of lustful affections, and to subdue the petulant humour of thy unruly flesh. It is well, and perhaps thou hast set forward one foot in the way of virtue, thou hast begun to speak modestly, and to lay aside all wanton and Idle books, which are full of obscene discourses. All this is well. Thou hast happily too resolved to bridle thy hasty passion, to keep down thy choler, to refrain from anger, to cast out of thy mind all hatred and envy, and malice against thy neighbour; very Good. Thou hast also begun to rule thy Tongue, to be silent, when thy companions calumniate and slander others, to forbear when they mock and scoff at men's infirmities. All this is very good and agreeable to the rules of true repentance. But how far better is it to persevere in those good courses? How many be there now, who yesterday contained themselves within the bounds of moderation; repulsed the violent rage of Tongue and lust, broke the stomach of their Anger; had the victory over themselves; who to day rush, (as an horse into the battle) into their former looseness, put their necks under the yoke of their lusts, give the Reins to their unbridled tongues, boil in Anger, and serve their vices as they did before; But let such and all men know, That is not a true Repentance, which is not constant and firmly set upon good purposes. That which is otherwise is rather an inconstant, desultory levity of the mind. Oh what brave swordmen, what fine sencers are we! we show much Art, dexterity in our skirmishes; we make great flourishes before hand, but when we are to fight in earnest at sharps, when we are to encounter with our adversaries, and to show our skill and cunning in guarding ourselves from their blows, than we slinch and run away like cowards, and those wounds which we should avoid undauntedly in the field standing, those we receive in our backs, and flying the faces of our Antagonists. Again, what brave Racers are we! At our first setting forth we spread our Arms, and move our feet with Agility, till we sweat by means of our labour and pain, and anon before we are half way, we faint and falter and give over running. Alas thus do we poor silly mortals. How often do we venture upon many brave undertake, how many things do we begin with praise and commendation, and sometimes go on in acourse of godliness, to the joy and comfort of our friends that love us, yet we languish by degrees, at length we fall, and finally lie in our accustomed sins. In vain does the Tree flourish and triumph in its blossoms, promising much fruit, unless it bring it forth. The Master-builder lays the foundation to no purpose, unless he erect upon it walls and roof, all which complete and make a perfect house. What doth it profit the Mr. of a ship to set up the Mast, to fit the tackling, open the Sails, and order the men that use the Oars, all this care and industry will not advantage him, if he launch not the ship into the deep from the shore, or make a short return so soon as it is launched? And truly we are most of us like to those bvilders, who lay a foundation, but erect not an house upon it. With some unskilful Orators, we begin with a plausible exordium, but seldom come to a good conclusion. We often set up our sails with the foolish Mariners, but so soon as ever a storm gins to rise, we return to the Haven from whence we came. This saying is much and frequent in our mouths, I will do this or that, I will amend my evil courses, & yet we do just nothing, and mend too late when our Glass is run, and our time quite spent. when we receive worthily the Sacrament of the Body and Blood of our Lord jesus, than we have in a manner begun our race, than we have set footing in a new course, but how often is it seen (may it be spoken with grief) that we run but halfway, and then either stand still or lie down panting, and weary of well-doing.  
And thus fainting in the midst of our course, we spend the remainder of our days, not like those who had made a solemn promise to God of forsaking their evil ways. This promise we make when we partake of that heavenly banquet, I mean, the holy Eucharist. Man is counted the most prudent of all creatures, but Polybius once said, he thought him the most foolish; for other creatures observe, where, and from whom they receive any hurt, and shun them.  
Therefore having escaped the gin never ventures himself in that place again. The Wolf will never rest himself in that hoy, where he has been hunted; the Dog remembers the Cudgel, wherewith he has been beaten; But man (as if he were made up of oblivion) forgets the dangers he has escaped and will lay his hand upon the hole of that Asp which stung him; he will unadvisedly put his foot into that snare out of which he is escaped, and which he knows will be his ruin. God complains by his Prophet Jsay of his people's forgetfulness, where he says, Thou hast not laid these things to thy heart, neither haste thou remembered thy latter end. Yet I said when my people had done all this against me, Return, and they would not convert nor be turned. Contrition and sorrow for sin without correction and amendment of our lives, 
Bern. 3. de vig. nat. dom.  will do us no good, says St. Bern. when one man builds and another pulls down, they get nothing but their labour for their pains; And he that having touched the dead is washed from his pollution, and touches the same corpse again, receives no benefit at all by his Washing. Amendment is the companion of true contrition in the penitent, and it discovers it sefe by these effects: by the restraining of our disorderly appetites mortyfying our luxuriousness, depressing our pride, and forcing our bodies to serve God in all purity and holiness, which before served the Devil in a constant practice of profaneness▪ we promise many times to perform all these good duties, but before the day goes about, nay sometimes e'er an hour be passed, we forget our promises, and lick up our vomit by returning to the mud and filth of our former sins, and from a godly sorrow and mourning for impieties. We pass to our former madness and jovialties, saying with them in Isay, 
c. 56. ult.  Come let us take wine, and fill ourselves with strong drink, 
Ex. 9  and to morrow shall be as this day, and much more abundant. We are almost of the same disposition with Pharaoh, who so soon as the Rain, and Hail, and Thunder had ceased, hardened his heart and multiplied his sins. Even after we have obtained pardon, oftentimes we grow worse than we were before that God had forgiven us.  
How often does it come to pass, that by reason of sins strange metamorphosis, in the morning we are like sheep for our mild and well-tempered meekness, but in the evening, we appear to be Lions and Tigers for our cruesty and sierceness? How often are we Angels in the morning, in the evening scarce found to be men, but incarnate Devils. Thus we assume shape after shape, and change one vizard with another, and that we use more frequently, which is most deformed and ugly. Thus from vessels of honour, we turn ourselves into vessels of shame, like changelings, we lose our name, and alter our condition; we were borne to be sons of God, but we make ourselves the sons and servants of Satan. But as sick men [says St. Chrys.] unless they always live orderly and observe a diet, receive no good by their Physic: No although for three or four days they observe the rules and precepts of their Physicians, even so sinners, unless they be always sober and watchful in prayer, will reap no benefit by two or three hours' correction and amendment. I have seen young Chickens lately hatched and fledged, running about a Yard, and catching at flies and worms, which to them are great delicacies: whilst they were thus busied in hunting after their prey, a Kite hoverd over the place, hoping to make them his; And thus that winged pirate hanging in the Air, and playing in an uncertain motion upon the wing, watched narrowly, and observed the careless behaviour of those little creatures, and at last when an opportunity was offered, fell down into the Yard with that swiftness, as if he had been shot from heaven, and seizing upon one of them with great violence, did fly speedily away with it trembling and quaking at the approach of death. The orher Chickens beholding this, betook themselves with all speed and celerity, [which was caused by fear] to their common sanctuary in distress, and that is the shelter of the Hen's wings: but there they lurked not long, for presently all danger being forgotten, and all fear laid aside, they refusing to be any longer hid, fly out from under their seathered shield, and as they did before, run up and down the Yard, hunting after their food; Anon comes the thief [I mean the Kite] again, and forthwith snatcheth another up in his bill, The rest terrified with this, betook themselves again to their known Asylum, their mother's wings; but with them the fear of danger lasts not long. They came out the second and third time, thus sporting with their destruction, & offering themselves a prey, until that ravenous bird had carried all of them away.  
No otherwise doth death sport and play with us. Here he snatches a Neighbour, there A kinsman, now a friend or brother. we grieve and sigh for our loss, and because we conceive (and that not without just reason) the danger to be imminent, and near at hand, we sometime tremble too, and promise amendment of our lives and manners.  
But how long I pray you does this trembling last? How soon are our sighs spent and our tears dried up? when a day or two is passed, we betake ourselves to our old follies, we hunt after flies, and now having forgotten our sighs and tears, we begin again to quaff and sing, we practise a fresh our bribery and extortion, we burn anew with our old lusts, we move again in the circle of our former vices, running a round from sin to sin; we fly once more to our ancient custom of vitious living, thus lulling ourselves asleep upon the bed of security, till at length we be forced to shed our last tears, when death shall fix his ugly talons in our bodies, and our souls are posting to eternal torments; than it is to late to will or do. Then our only comfort will be this, if we have done any good in our lives; and what we suffered with tormenting pain, we shall then remember with a delightful pleasure and content to our great consolation. Although this be a most certain truth, yet few there be that will believe it we detest our vices to day, and repeat our sins to morrow, whereof we repent before, or worse. Thus do we play with God, and dally with our salvation: we have no sooner bewailed our sinfulness, but presently Act those foul enormities which we had bewailed with bitter cries, and lamentations. Thus we draw sin as it were with a Chain, of which Esay complaineth in these words, Woe unto them that draw Iniquity with coards of vanity, and sin as with Cart-ropes. This is our custom, this our daily practice, to heap sin upon sin, and still to grow worse and worse. As it was said of Antiochus Epiphanes, that he was good in his childhood, naught in his youth, but in his manhood, and old age worst of all. By these degrees, and steps, do we sink into the bottomless pit of Hell's everlasting torments. For when we have wiped out the stains of our most grievous sins, with the sponge of Repentance, and cast this poison out of our souls and consciences by an humble confession to God [which is called by one the souls vomit,] for one week we are warm, perhaps in our devotion, but flag the second, and are quite cold the third. So at length God's holy spirit deserting us, we fall again into the grave of our sins and vices. And in so doing we resemble the Moon, each month, each week, nay every day we are decreasing or increasing, we are either at the full or in the wane, never at a stand, but always changing. Euripus that ebbs and flows so oft in 24. hours, is not foe floating and uncertain as we are in our lives. How oft, and how many of us do change into the wild from good Olives? O the volubillity, and inconstancy of mortal men, uncertain as fortune the feigned deity of the heathen, which when it once ceased to be good, grew by degrees, to be [as they observed] stark naught. The wicked works a deceitful work. [says Solomon] the vulgar translation reads opus instabile, 
Pro. 11.18. Pro. 4.18.  an unstable and unsettled work, intimating the wickeds inconstancy in their do But the way of the righteous shineth as the light that en creaseth, and shineth more and more unto a perfect day. And Gods elect Children who are predestinate to salvation, do so turn from their sins by hatred and disdain, that they never return to them again. They think it not safe so to sport with the great God, as to lament their sins passed to day, and commit the same which they bewailed, to morrow. They never forget the frowns of an offended God, and never but with sighs remember the great offence which he pardoned. And for this cause they are in God's special favour and grace, who in mercy forgets that he was offended by us, if with grief of heart, we remember that we have offended him, and so shun and avoid all sin, for the time to come.   cross 
SYMBOLUM. X.  
Detestatio praeteritorum peccatorum.  
Veniam tibi cito, et movebo candelabrum tuum de loco suo, nisi poenitentiam egeris. Apoc. 2.   

 anchor 
Emblem XI  
Propension of our Will to good  
I have inclined my hart to perform thy statutes always even unto the end psal. 119. v. 112   
The 11 Sign. IS A propensity of the will to Good, set out by an Anchor with these words of the Psalmist.  PSAL. 119. 
I have inclined my heart to keep thy testimonies, even to the end.  
THis propensity of the will to good, than exerts and shows ●t self when a man is fully resolved, and firmly purposes in his soul, not to offend God by committing any grievous sin, although for his resolution, he be forced to lose all his goods and his life, before which he prefers obedience to God's Commandments. 
Psal: 119.  I have sworn and am steadfastly purposed to keep thy righteous judgements. This was holy david's, and this is a good man's purpose. Ludovic us Granatensis determinately says thus. It is a certain sign of reprobation, when a man sins with facility, without any sense of his danger, without any remorse of conscience or grief, that he has displeased his gracious God.  
That man is wicked in an high degree, who does not seriously desire to will that is good. To will to be good is a great part of goodness. He that has this will, has made a good entrance into Religion.  
Those that are predestinate to Heaven and happiness, as they never will any thing that is evil, So they will only that which God almighty willeth. Every hour, nay every moment they cry out with Saint Paul. Lord, what wilt thou have me to do. There is not any thing that I will refuse to suffer for thee. I will not esteem any thing too bitter, too sharp, or hard, nothing too difficult and unsufferable, so long as I may advance thy Glory; I will overcome and master all by enduring and suffering whilst I have God for my defender and guide: and what I cannot obtain by force and might, that I shall accomplish, and get by my earnest desires and prayers. Wither my feet cannot carry me, thither shall my thoughts flee. And as the Marigold to the Sun, so to thee, O my God, will I turn, 
Psal. 39  by subjecting always my will to thine. In the volume of the book, it is written of me, that I should do thy will, O my God: Thy law I have placed within my heart, it is settled in my memory, fixed in my understanding, and planted in my will.  
St. Bernard being ever most ready and prompt to obey God's will, 
Ser. 3. de qua. deb.  says in a certain place; I a poor and miserable man have but one mite, that is my will; and shall not I devote it to his will, give that to him, Who by giving himself for me, restored me to myself who was lost? It is just and meet that the divine will should be the rule & Anchor by which our wills ought 〈◊〉 be regulated and fixed. Excel 〈◊〉 is that saying of Epictetus an heathen man. I have (says he) so framed my will that in all things it is conformable to the will of God. Is it his will to scorch me with a burning fever? I presently submit, and say, so will I; would he have me attempt any difficulty? I wil would he have me enjoy the goods of this world? I wil Not enjoy them but to be poor. I will. Is it his will I should die? I will. And seeing now my will is changed into Gods, so that what he will, I will, no man may will or hinder me from doing that which is Good. Oh! how may this brave spirit in an heathen put us to the blush? what a shame is it for Gospel not to discern those things which are seen by those who were wrapped up in the dark night of blindness and Ignorance. Let us then as we outstrip them in knowledge, so exceed them in Devotion and say, Thy will be done. Thine O our God, thine (not ours) be ●●ne by us in earth as it is in heaven. wherefore a me yourselves, 
1 Mac. 3.58.  and be valiant men, and be ready to fight against the Nations (your sins and vices) and encourage yourselves in the fight, and in all your distresses, with the words of judas to his brethren. As the will of God is in heaven, so be it. 
v. 60.  The Town clock or that which belongs to the Church is a precedent for all the rest in the Town to go by, by it they are set. And why should not the wills of men, like so many little Clocks, move according to the direction of that great one in heaven? Why should they not follow only the will of God? It is beyond all thought and expression. It cannot be said or Imagined how pleasing and grateful a thing it is to God Almighty when a man renounces his own will, and makes Gods will the rule of all his Actions. 
Acts 13.22.  I have found (says God) David the Son of jesse, a man after mine own heart, who will do all things that I will. It seems by this Text that God had been long a seeking, and that now he seeks to find a man of that will and affection who only loves that which God likes, and wills and nills that which God willeth and forbiddeth. Having found such a man: God is much delighted and pleased with him, and expresses his joy in that joyful exclamation, oh, I have found a man, After my long search, I have a man which will do all things that I will and command. And hence it was that Christ the only begotten Son of God subjected his whole will to his Fathers, 
joh. 6.  for so he says of himself. I came down from heaven, not to do mine own will, but the will of him that sent me. That man is fare from ordering and squaring his life & Actions by the rule of Gods will revealed in his word who will neither come when God calls, nor obey when he commands.  
A wise man feareth and departs from evil, 
Pro. 14. Pro. 30.  but a fool goes on, and is confident. He eats and wipes his mouth and then saith I have done no evil. He that is thus desperately perverse and foolish, hath pawned his foul to the Devil, and yet laughs & is merry, he has lost heaven, and is not sensible of his misery, he spends his days in a wanton jollity, as if he had lost nothing. Thus like a fool that is going to the Stocks or house of Correction, he plays and sports while he is posting to damnation.  
But on the contrary those that are destined to eternal glory, have their minds so confirmed and established in good and the love of it, that they dread even the very show of evil, ●nd the shadow of sin. That which displeaseth God shall in no wise please them. The bent of their souls is so carried to that which is pleasing to him, that they neither think nor speak of any thing else. It is the subject of their discourse, and object of their thoughts, and though they displease all men by their performance of any good duty, they will do it so long as they be certain and sure it is pleasing to God. And with out all doubt their wills are so inflamed with divine love, that they can upon better grounds cry out with Epictetus. My God, my love, be it fare from me not to will that, that thou willest, or to nill that which thou wouldst not have me to do. Thy will is my will, nay my will is no more mine, but now gins to be thine, and therefore thy will is now to be followed, because it has begun to be mine. It is my duty to will that which thou willest, and O my God I do will it. wilt thou have me sick? I will, or poor? I will. Afflicted with tormenting pain and grief? I will. Or loaded with Injuries and contumelious speeches? This also O Lord I am willing to bear. Is it thy will I should be contemned and despised? This too willingly I'll suffer, although this is grievous to flesh and blood. Wilt thou have me left like a Cottage in a Garden of Cucumbers, destitute of all helps and comforts? In this likewise I will subscribe to thy good will and pleasure, for I know that I am in the hands of a merciful and indulgent Father. wilt thou have me suffer the pangs of a troubled mind, which are to the wicked the previous flashes of Hell torments? These dear God will I endure patiently, and would undergo this burden cheerfully even till the day of Judgement, if thou Lord dost think it fit and convenient for me, wilt thou have me spoiled and bereaved of those things I love next unto thee? my God I confess it is an hard task to relinquish in our affections, and to sustain the loss of those things on which we have set our hearts, yet even this I will endure, because it is thy will I should suffer. Wilt thou have me die? All difficulties we know strike sail and stoop to this, at which Nature shrinks, yet I refuse not to die an hundred deaths on this condition, that I may breathe out my last breath in the arms of thy divine will, and be compassed with the embraces of thy mercy. Wilt thou have me die before my time, before the thread of life be spun out? This I will too, though nature be not willing to it? Wilt thou have me go to Heaven and shake off the fetters of mortality, wherewith I am clogged, and held fast in affliction? I will, O my Lord, I will. Wilt thou send me to Hell? Ah good jesus! that thou shouldest will this▪ I have deserved it by my wicked deeds whereby I served the De vill with that willingness as if, I had a will to go to his place, but O my sweet jesus! when thou didst shed thy most precious blood for me, thou plainly showd'st that thou wert unwilling I should be sentenced to that place of torments, and by virtue of thy merit, my nature was sanctified, my will changed. But if it were so (as indeed it cannot be) that I must choose one of these two either to be happy that thy just will should be frustrated, or damned that it might be executed and fullfiled, I proclaim and pronounce to the praise of thy Justice, that it were better for me to be damned, that so thy will, o God, may be in me ratified. But o eternal goodness, I know & am persuaded that thou willest not my death, because thou therefore wouldst have thy Son die upon the Cross that I might not die an eternal death which is a perpetual banishment from thee the fountain of all bliss: Wherefore I beseech thee dear Father by the merits of the bitter death of thy Son, preserve me from the bands of eternal death. Behold the wounds, behold that blood, that precious blood which was shed for me, and by which thy justice was satisfied: who wouldst not spare thy Son that I thy poor servant might be redeemed from destruction. O King immortal and of eternal glory, do with me now what thou pleasest, and so sanctify my will that it may yield itself to be governed by thee in all things. The Issues of thy will shall be sweet and pleasant to me. Whatsoever thou willest, most gladly will I do. 
Psal. 106.  My heart is ready O God, my heart is ready. Such servants, the great Lord of heaven does love who observe their Master's nod with so vigilant an eye, that the will of their Lord is their Law and rule, by which their lives and Actions are regulated, who likewise can with cheer fullness say, It is the Lord, let him do what he pleases. There is nothing better than to fear God, nothing sweeter than to take heed to the Commandments of the lord 
Eccl. 23.  God delights in those servants who observe his precepts, and keep his commands with all care and diligence. Who are ready at his beck to obey, and bow when he would have them bend; who likewise though most afflicted can in one day cheerfully, even a thousand and more times cry and say with heart and voice. God's will be done, and let him do whatsoever he pleases. Thus whatsoever these good men will, God wills the same, for they most constantly and reselutely will not that, which they know God wills not but hate and abhor it. By this means such holy minded men obtain what ever they desire, because they desire nothing else but this that they may conform themselves wholly and only to God's good will and pleasure. They know how true that is which St. Hierome once said when he writ to Paula concerning the death of Blaesilla. God is good, and all that a good God doth must needs be good. Neither do men who are well minded, who have good and holy wills, account any thing evil which comes from a good God. Are they in health? They give thanks for this to their maker. Are they rich? even in this they acknowledge the will of their Lord, and praise their loving Father.  
Are they bereaved of their dear friends by death? They lament and bewail their loss, but because they know this to be the good pleasure of their Lord, they sustain and suffer it with a joyful mind and are contented. Is their only son, taken from them? This is hard, but to be endured, because he is taken away by that God, from whom he was sent or rather lent. Does poverty (which is a sore burden) lie hard upon them; or sickness which is heavier than that? does contumely or contempt, afflict their patiented souls? do whole troops of Injuries provoke their spirits? for all this, and in these great extremities they suffer no other speeches to fall from their Tongues but this, What the Lord hath pleased, so hath he done, and it is well done God be praised; God be Blessed for it. With such sanctified and reformed wills ever subjected to Gods, the righteous are settled and stayed as it were with an Anchor, in the midst of many Tempests, Storms, and Changes, which shake the minds of those that are not built upon Christ, who is a strong foundation. But the godly relying upon Christ, his all sufficient merits, and throwing themselves upon God by an entire subjection to his word, by suffering what he wills, and doing what he commands, standing in this holy posture of their souls, they expect their last hour, the hour of their change, and think every misfortune and calamity short and little, that shall be seconded with an happy state and condition, which shall be eternal and never have end.   anchor 
SYMBOLUM. XI.  
Voluntatis in bonum propensio.  
Inclinavi cor meum ad faciendas justificationes tuas in aeternum, propter retributionem. Psal. 118.   

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Emblem XII  
Moderation of our passions  
Thy desire shall be subject to thine husband, and he shall rule over thee— Genesis— 3.16.   
The twelfth sign, IS The moderation of our affections set out by a well-tuned Lute. The word or motto annexed to it.  GEN. 3.16. 
Thy desire shall be subject to thine Husband, and he shall rule over thee. i.e. The sensitive appetite shall be subject to the command of Reason.  
THey that be Christ's have crucified their flesh with the vices and lusts thereof: 
Gal. ●.  So says St. Paul. Elegantly Saint Bern. commenting upon Christ's words inviting us to come unto him. He that will come after me, let him deny himself. It is says he, as if Christ had said. He that desires to enjoy me let him despise himself, and he that would do my will, must learn to forsake and break his own. We may be wearied in the fight, but after victory we shall be crowned. And this is the way to gain life to die daily to ourselves, and to mortify our affections: where and in whom they live, there reason is dead. And therefore holy David prayed thus unto the lord 
Psal. 119.  Open mine eyes that I may see the wondrous things of thy law. As if he should have said; I know o Lord that in thy law are hid and contained great and sublime mysteries, but I am a poor sinful man, cumbered and pressed with the burden of my flesh: subject to divers affections and lusts, neither am I Ignorant how great is their power and strength: they molest my thoughts, and blind my understanding. Do thou therefore of thy goodness open my eyes, and dispel the mist of error which is spread in my foul by means of my affections. Concerning these raging passions, Seneca says not amiss. 
Ep. 85. et 116.  It is far more easy to stop their beginnings, then to master or rule their violence, for as the body that is cast down headlong from an high Tower has no command of itself, nor power to resist, or stay its self before it falls to the ground: even so the mind if it has thrown itself upon any base passion, if it hath yielded itself captive to any untamed affection, as of Anger, Love, Hatred or the like, will not easily repress its unruliness, nor hinder its force but shall be hurried by the precipitate humour of that affection, even to commit the foulest sins to which his nature is prone. It is the safest way therefore to prevent the beginning of any passion, to kill it in the bud, and to stifle it in the Cradle before it gets strength and growth .. As an enemy is to be driven out of the borders of the City, for when he has gotten with. in the gates, or come within the Walls he will show little mercy to the captive Citizens. 
Pro. 16.  He that is slow to Anger, is  than the a strongman, & he that ruleth his mind, is  than he that winneth a City. Blessed are the peacemakers, 
L. deser. doc. c. 2.  says St. Aug. Those that make peace in themselves, those that compose the tumults, and stirs that arise in their own breasts, and subject them to the command of Reason. Blessed are they who tame the lusts of the flesh by prayer and abstinence, so that they become the kingdom of God or his house, wherein all things are in order, no confusion to be found, wherein Reason guided and enlightened by God's spirit has the sole command, the senses of the body obeying without any the least reluctancy or contention.  
This inward peace was proclaimed by a Choir of Angels, when Christ was born, but it is not to be obtained easily but by much strife and pain. This was presignified by Gods giving his law to Moses with the loud voice of a Trumpet, 
Ex. 19  an instrument of War.  
A man would suppose that gentle and soft music had been fit for this religious work; The Trumpet fits better with the Camp than a Church. But to leave off these nice expostulations and disputes, we must know that God did this to teach us, that as our life is a warfare, so we are called by God not to sit still at ease, but to fight our battles against our sinful lusts, we are called by him who gave the Law to Moses, which Law we cannot observe and keep, unless we oppose, and fight against the Law's Enemies, which are our lusts. None ever subdued his flesh by flattering it, none ever conquered an enticing Devil, or the soothing world, but by resisting both with those weapons, which God prescribes in his holy Scriptures. strive than we must, and fight with every corrupt affection which is adverse to God's Law, and so to be esteemed an enemy. He that is only angry with his sins and favours his affections, he cuts off the boughs of a bad tree, but spares the Root, & so long as this remains, the boughs will again shoot out. Thus Chrys. commenting upon those words of our Saviour. He that looks upon a woman to lust after her, has committed adultery with her in his heart, says, that Christ in this precept forbids not only the disease itself, but strikes also at the root of it. The root of Adulstery is unchaste lust. And therefore he does not only condemn Adultery, but concupiseence likewise which is its Mother or Nurse. So he forbids not murder alone, but Anger also which is oftentimes the spawn or cause of it, or contumelious and reproachful speeches which occasion many quarrels, and the spilling of much blood. Anger and love are two violent affections that admit of no laws, but those that are severe and serious: they are not easily tamed by gentle and smooth precepts. Anger does not like other vices which solicit by flatteries; it suatcheth away our minds, and drives them furiously into dangers. And although scarce any man be found so cruel, who having wounded his enemy with a sword, desires to bury his hand in the wound and never draw it out; yet Anger is such a weapon that can hardly be drawn out when it is driven in. Anger is daring, and fears not to act any sin, and having designed a man for destruction, is never pacified till it draws his heart's blood. An angry man is like the firestone which if it be struck against the flint, spits fire immediately, & is hardly quenched. An angry man stirreth up strife, 
Pro. 29.  and a surious man aboundeth in transgression. So says Salemon. Anger and wrath are abominable things, and the sinful man is subject to them both. No plague or murrain has destroyed so many men as these two, Anger, and Wrath. Anger slays the foolish man, and envy the man of low degree.  
Therefore my beloved Brethren, 
L. 4. de civ. c. 6.  let us not (says St. Aug.) bring so great an evil upon ourselves, as to harbour that which is the disease of the soul, puts out the eye of reason, alienates us from God, makes us forget our familiar friends, the beginning of Wars, the Author of our calam ities, and the worst of Devils, who is so much the more to be abhorred, as he is most mischievous, letting almost none escape his hands. 
Ep. 18.  This affection (says Seneca) sets most men's hearts on fire, it is engendered as well by hatred as love, and no less conversant is it with our serious discourses then with our merry sports and jests, equally it mingles itself with all these. And it is not so much to be regarded from what cause it proceeds, as into what mind it enters. As it matters not how great the fire is, but where it lights; for dry stubble or any the like combustible thing, will take fire at a spark, and break forth into a great flame. Notwithstanding all this, there is nothing so hard and difficult which the mind or spirit of man cannot overcome, and there are no affections so fierce and untamed, which may not be mastered and kept under by the Rod of discipline. The mind can effect any thing which it commands itself to do. Although the work be not very easy to keep Anger within its bounds, and with it to avoid madness, ravening, cruelty, rage and the like passions which are its Attendants and Companions, yet that Work has been, and it must be done.  
What Seneca says of Anger, may be applied to those two famous and well known furies Envy and Pride, the same too may be verified of those two most impious Sister's Luxury, and Gluttony, and of all the whole brood and band of other vices. All which may be subdued by bringing the mind to that settled and happy tranquillity that there may be in it a sweet concord and harmony of all our desires, not swerving from the rubric of God's commandments." Blessed is the man who indulges or grants a little liberty to his affections, that he may serve sin the less, and God the more. And happy he that nails, as it were, his passions to the Cross, that he may place Reason in her Throne to act the Queen or Mrs. over any rebellious passion. Those slaves who are confined to the Oars in Galleys, have some remission (though it be but short) from their laborious work: they rest sometimes; but they that serve their affections, they never are at quiet, they are ever racked and tortured, and one commotion of their tumultuous thoughts follows upon the neck, and at the heels of another: which is fitly expressed by the Prophet Hier. 
c. 16.  You shall serve strange God's night and day which shall never give you rest. To avoid all these mischiefs and tumults in ourselves, let us follow that counsel of Ecclus. 
c. 18.  Go not after thy lusts. An unruly horse must be curbed with a Bit, but a resty Jade must be quickened with a Spur or Whip. Thus must we deal with our affections, whereof some when they are sluggish must be stirred up and driven forward, others being too violent, must be held in and restrained. No man can discover a greater hatred to his Soul, than he that loves himself with that eager and hot affection, that giving the Reins to immoderate and unlawful pleasures, he has neither command of himself, nor can deny himself those things which he oft desires to his own great hurt and prejudice. But let such men of unhappy a temper and constitution, know what St. 
Rom. 8.  Paul foretelleth shall befall them. If ye live says he after the flesh you shall die, but if through the spirit ye mortify the deeds of the flesh, ye shall live. None bears greater rule than he that is Lord over himself, that can Master his corruptions: neither can there be a greater slavery then to be a servant to passions, nor a greater triumph than that which attends the victory gotten over ourselves. That man hath overcome his affections who is not a servant to their commands." And he is a servant to them, (says Saint Amb.) who is broken with fear, 
L● de Iac: et vit. bea.  entangled in pleasure, led with vain desires, exasperated with indignation, and dejected with grief. Neither is there any servitude or slavery more unbeseeming the brave spirit of man, then that which is voluntary, as when one serves his lust, another his Avarice, a third his ambition. A good man (as St. Aug. witnesseth) although he be a servant, yet is free; a wicked man although he be a King, yet he is a slave, having so many Masters as reigning sins. Yet there is not more one kind of lusts and desires then there is of countenances amongst men, who agree all in essence, yet differ in their outward shape and fashions: So their affections are diverses; for some are affected with this thing, & others with that, neither are we equally delighted with one and the same object. This man burns with lust, that with the love of Gold; one man is stifled with envy, another with malice. This man kills himself with drinking too much, another with his sports, a third with Idleness. So vain are our Inlaginations, that no man thinks he shall be destroyed by that happiness which he has phancied to himself. As if a man that is drowned in Wine should be less suffocated or choked, than he that is drowned in water. To imagine this is vain, Saint Greg. 
L. 4. in Sam. c. 4.  asserts truly. ' That is pleasing to a reprobate mind, what it desires with eagerness, but in hell that which was sweet here, is full of unpleasing bitterness; poor wretched man that is deluded with shadows, whose heart is so over rused with wanton concupiscence, that he catches at deceiving waters, which pass by his mouth when he thinks they are surest. But tell me fond man, what felicity is there in lust? St. Amb. tells us, it is hotter than a Fever, it inflames more, and sinks men into greater danger. The danger of it is not discovered till a man reputes of his madness, when the eye of his conscience is opened, than he blushes with an inward blush, at the shameful filth of his wickedness. Then God gins to be feared, and the sinner than desires to conceal his filthiness, but cannot, (for his deformity lies open in the eyes of God from whom no secret is hid) now does that wicked wretch (galled with a guilty conscience) tremble at the fearful apprehension of God's Judgement which is terrible to none, but those who in their life, whilst they went on in a constant course of sin did neglect and contemn it. Beside this odious and staining sin of lust, there is another corrupt affection which bears a sway in most of us, & that is the desire of money, a Spur to all wickchness. This thirst is so violent and hot, that it is not satisfied with gain, but rather increased by it: Neither does it less torment the mind when it has obtained what it seeks, as when it seeks to obtain what it coveteth. And when other sins grow old with Age, this of covetousness blooms, and blossoms, and is then in its youth and vigour, when a man is dropping into his Grave. A gain hatred and envy are two pestilent diseases and not easily cured as other affections, unless they be strangled in their first birth in their Cradles. But those men that are servants to Gluttony and slaves to their , have a froward Mrs. which is by so much the more imperious, by how much he that has given up himself to her service is more observant of her commands.  
And because Luxury is ne'er of kin to Gluttony, this latter does the more hurt to chastity, by how much the more it is pampered with delights, And fed with variety of dainty dishes.  
Show me the man, and I will commend him as he deserves, who can glory with old Tobias and say I have kept my soul pure from all lust and concupiscence. 
●. 3.  He that doth this hath tuned his Instrument into a blessed harmony & concord. Saul spared King Agag & only shut him up in Prison, sent (when he ought to have brought him) to execution. Thus we do by our Affections, we use them with too much clemency which is displeasing to God, whereas we should exercise towards them much cruelty. They are to be slain, and we kill them not, but only confine them to Prison, when we take care chief, not that they be extirpated, but that they break not forth in that open rage and violence, wherewith they disquiet and distract our souls. Thus whilst we forbear to slay an hidden and close enemy we Arm him against ourselves; and by this means, that which was in the beginning but a slip and error, by degrees becomes a custom, which at length grows unto a necessity, which is not easily subdued and brought into subjection; So by little and little being oppressed on all sides by a domestic enemy, we cry out in our extremity and say; I cannot here in this particular overcome myself. I cannot want those things to which I have been long accustomed, I die if I be bereaved of this delight. Thus our small errors degenerate into bad and inveterate manners, and because we stifle not our affections in their first conception, but suffer them to spring and 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 despair, but know that custom may be weakn'd by another which is better, and our Crown will be the more precious and sweet unto us, the harder our fight is with our sins and infirmities, and we may promise to ourselves the victory, if we sight under God's shield; if desiring to be conquerors, we grapple with our vices, and beg of God in our prayers, to help and assist our weakness. Let but M●ses strike the waves of the Sea with his Rod, God will take care for the rest, and Israel shall pass safely over, 
Ex. 14.  when the Egyptians shall be drowned. The Amor●●e and the Canaanite shall be driven out of our coast, if we do but inure ourselves to fight and often skirmish with our enemies. Sat still we may no● in sloth and Idleness. 
job 7.  The life of man upon earth is a warfare says job, let no man trust himself, for none has a more dangerous and treacherous enemy than himself, with whom to make a truce is not very safe: Neither can it be secure for us to lay down our weapons and shut them up in our Armouries, until 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 Arms. Saint Cyprian says 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 obtain 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 than himself, in that he overpowers his own weakness.  
The Musician never leaves handling his Jarring strings, until he has reduced them to an harmonious concord. And a man predestined to salvation, never ceases to allay the tumults, and reconcile the differences between Reason and his affections, till he compose the quarrel in a religious peace; If we may believe Plato, our body is (as it were) an Harp, our Reason the Harper or Musician, who now plays upon these strings, anon upon those, sometimes it has to do with the eyes, sometimes with the Tongue, in proposing certain Laws and prescriptions to both, now it stops the cares, than it binds the hands, and is still employed in managing and ordering the senses; sometimes an affection of Luxury gins to rise, this is presently suppressed by casting upon it the bridle of Chastity. At other times an affection of impatiency, does start up and swell like a blister or boil; Reason lets not this alone, but lances it, and let's out the corruption. Saint Paul was a skilful Musician as appears by that confession of his. 
1 Cor. 9  I chastise my body and bring it into subjection. And thus God's 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 drowsiness, by and by they bridle their Laughter and wantonness, and if grief be predominant, they mitigate it with lenitives, with the comforts that do spring and arise from God's promises, and the consideration of his providence. With the forenamed 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 dissension. Those that are marked for heaven, God's chosen people never give way to their lose affections, They are the greatest Admirers of other men's virtues, and the hardest Censurers of their own infirmities, and ever show the least pity to themselves; for if upon a privy search and enquiry into their own bosoms they find any unlawful desire or any lust, that domineers in their breasts, they presently sentence it to death and Crucify it: This therefore is a sign that we are predestined to eternal life, if we crucify 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.   

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SYMBOLUM. XII.  
Moderatio affectuum.  
Sub te erit appetitus eius, et tu dominaberis illiut. Genes. 4.   
AN APPENDIX To the twelve Signs 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 says, the Lord knows who are his, and he only knows, 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 certain that a man in regard of his daily infirmities cannot be always certain of his Salvation, who then will not be much delighted when one shall offer to his consideration the signs of Election? And what rest can our Spirits find in themselves until we have gotten some sure testimonies that we are predestinated to eternal joys? Faithful 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 ministered comfort to the effect, and all manner of excuse is taken from the reprobate; For when the signs and marks of our predestination are discovered, he that neglects them is manifestly convinced, that he disregards the state of his Soul, and makes nothing of Heaven, the Land of the living. By right such a man ought to blame none but himself who will not understand nor be saved. God has not by a blind Chance predestined these to Heaven, and those to Hell. known unto the Lord are his works from the beginning of the world. 
Act. 15. Prosp. Resp 3. add Object. Gal.  And Prosper says, 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 says 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 says 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 mark, and there be divers paths and main ways 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 spread with Roses, soft and easy, it is a descent into pleasant valleys, whereas the other is climbing up of high and rugged Mountains. Truth itself, or Christ who is the truth calls unto us in the word, 
Mat. 7.27.  he exhorts and admonishes us to enter in at the straight Gate, for broad is the gate, and wide is the way that leads to perdition, and many there be who enter in it, but straight is the Gate, and narrow is the way which leads to life, and few there be that find it. 
Luk. 13.23  In another place he does advise us to the same purpose, Strive to enter in at the straight Gate, for I say unto you that many shall strive to enter in and shall not. Truly the way is narrow that leads to happiness, it is so narrow that but one can go in it, 
Gal. 6.  And that without a companion. For every one of us shall give an account to God for himself. 
1 Cor. 3.  And every one shall bear his own burden; every man shall be rewarded according to his own works. This overthrows that absurd opinion of the Papists concerning works of Supererogation.  
Again our Saviour even sighing uttered these words, 
Mat. 20. et 22.  Many are called, but few are chosen. This one small word, Few as if it were a terrible clap of Thunder, has roused a great part of the world from the Lethargy or dead sleep of security. It has driven some out of populous Cities into Dens and Wildernesses: and how many hundred thousand Martyrs has it forced by a secret violence to expose themselves to the fury of Tormentors, whereby they were cast into Prisons, put upon racks, burnt at Stakes, hanged upon Gibbets, and devoured by beasts? Their only voice was this, We fear not to die, but account death easy, so long as we hope to be glorified with the Few Elect. Let the sword rage and drown itself in our blood, we weigh it not so long as we may be numbered among the Elect, who are few in number, but for ever blessed. And which of them durst not say? If I alone could be hanged upon an hundred Gibbets, I would not refuse this shameful torment, If I could lay down an hundred necks upon the block, and subject them to the Hatchet, I would not subtract or withdraw one; To die an hundred deaths would be a pastime to me, I should esteem of my torments as Recreations and sports, so long as I may be admitted into the society of those Few which shall reign with Christ in everlasting glory. From this spring did issue that generous and brave exclamation of Ignatius, let Fire and the Cross, wild beasts and all the torments that the Devil can invent, come and surprise me, so long as I may enjoy Christ. This little word Few uttered by Christ's own mouth, has filled many with that horror and amazement, that though they were men of most impure lives, yet seaving the pleasant Meadows of luxury and voluptiousness they shut themselves into the house of mourning and sadness: thinking it better to be saved with a few, then to perish with many. It doth not lessen our pain to perish with a multitude. This Paucity of those that shall be saved was in all ages proposed for a caution unto us. Concerning this even No a Preacher of righteousness (so he is called by the Apostle Peter) preached an hundred years before the Flood, 
2 Pet. 2.  but all or most of them being obstinate in their wickedness, out of that great & infinite number of men only eight persons were saved in that wooden Prison or ship (call it which you will) the Ark: And amongst those Few there was a Cham who was wicked. For as Roses grow not without Prickles and Thorns, so the ungodly are ever mingled in the society of God's Saints. And if God being about to overthrow Sodom, 
Gen. 10.  would upon Abraham's request have spared that land, if he had found but ten righteous men in it, which could not be found, we must conclude that honesty and virtue there was very scarce. Therefore the Angels charged Lot to make hast out of it that he might be saved. 
Gen. 19  Thus out of the great flame in which the two most flourishing Cities of Sodom and Gomorrah were consumed, only three escaped, and to this day the Signs of God's wrath are extant in the places where those Cities stood. But we have another story in holy writ, which clearly demonstrates the paucity or fewness of those that shall be saved.  
When Moses led out of Egypt six hundred thousand men on foot, besides Women and Children, a promiscuous multitude also following the Camp, only two out of so great a number came into the fruitful land of Canaan; to the rest the wilderness was a capacious Grave, in which as in a Common burying place for the dead, many thousand of the Israelites were interred.  
But that Egyptian Tyrant who pursued them with a bloody fury, 
Exod. 14.  intending to stay their journey, was with his whole Army buried in the womb of the red Sea. 
Ier: 10.  Behold how many thousand souls are here swallowed up by the devouring waves! Who will not fear thee O King of Nations? When the Children of Israel had corrupted themselves in worshipping a Calf which they set up contrary to God's Commandments, 
Exo. 31.  Moses being full of wrath and grief proclaimed, He that is for the Lord, let him join himself to me, and in that there were slain three and twenty thousand men. A great slaughter it was and only caused by that golden Idol which they worshipped, such and so great is one sin (especially that of Idolatry) in God's esteem. When Joshua had overthrown the City of jericho by compassing it seven times, 
jos 6.  and causing the people to make a great shout against it, whatsoever was in it both of men and beasts, all perished and were destroyed by fire and sword, and at last the City it self was turned to ashes, and utterly consumed, only one house (which was Rahabs) being preserved.  
When Gedeon prepared War against the Midianites, 
jud. 7.  out of thirty thousand Soldiers, three hundred only were chosen for that fight, the rest being rejected. God measures not his people by their number but by their virtue and goodness, it is not a multitude of men, but good men that are pleasing to him. Neither is the way to destruction very long, it is run over in a breath, by one deadly sin we become guilty of high Treason against his divine Majesty, and deserve the eternal flames of Hel. Thus for one libidinous act, 
Iud 20.  forty thousand of the Hebrews, and fifty thousand and six hundred Benjamit's were put to death and slain by the sword.  
How many thousands of the Bethshamit's but for looking into the Ark out of a wanton curiosity were slain with a great 
1 Sam. 6  slaughter? we read v. 19 that there were slain fifty thousand, threescore and ten men. This scarcity of the Predestinate or those that are Elect is no less evidently set out unto us in the second of Samuel, where we read, that when Absalon rebelled against his Father, 
1 Sam. 15.  and had raised a great Army against him, a Messenger ran to King David and told him, that all Israel followed after Absalon and clavae unto him with one heart, and with one joint consent. And when Sheba had stirred up a furious multitude against his King, immediately after this there came another report to David's ears, That all Israel was divided from David, and joined to Sheba, Look into the world with a strict observation, and you will find and see now the very same thing. Christ our Lord and King has showed us a way to Heaven, a way besprinkled with blood & signed with the footsteps of his bitter passion, his Head is covered with a Crown of Thorns, and if we look upon him with the eye of meditation, we may see him carrying his reproachful Cross upon his innocent shoulders which did not become such a burden, laid upon him for our sins, let us consider too his wan and pale countenance, his sad and mournful eyes, swimming in tears mingled with blood thus attired; and in this sorrowful habit, he ascended to Mount Calvarie, exhorting us to follow his example; and to bear the Cross with patience and humility. But alas how few are his followers, how few are there amongst us who do take up his Cross, and by a cheerful suffering of affliction, conform themselves to the example of his meekness? The whole World lieth in sin and wickedness: most men follow with their whole heart not Sheba, but Satan. There be but a few that go up to Golgotha with Christ. To this which has been said (to prove the small number of the predestinate) we may add that which we find recorded in the second of Samuel concerning David when he had numbered the people, 
2 Sam. 24.  God was so displeased with him, that he slew by the plague and pestilence seventy thousand men. And indeed all these sad passages were shadows of future things, and as it were a prologue and Exordium of that heavenly Sermon wherein Christ declared the paucity or fewness of those that shall be saved. 
Mat. 7. Luk. 1.3.  Now take a Survey of the Jews, reckoning from Abraham to the last day of the World, and you will easily perceive that the hundred forty and four thousand which are mentioned in the Apocalypse will be scarce the thousandth part of all the jews that might be numbered. So that we may conclude upon this ground that one jew among a thousand shall not be saved. And what is affirmed of the Hebrews may be also asserted proportionably of all other Nations. For what Christ did foretell concerning the jews is to be appropriated to all others of what Country or Nation soever they be. For Christ did not say that only the jews should go in that narrow path which leads to happiness, but he pronounced [putting no difference between any] That few there be who find it. To confirm this truth, almost all the Prophets and their joint acclamations: 
Is. 5.  Isaiah says, Hell hath enlarged itself, and hath opened his mouth without measure, and their glory and their multitude and their pomp, and he that rejoiceth among them shall descend into it, 
Is. 9  for wickedness burneth like a fire, it devoureth the Briars and the Thorns, and will kindle in the thick places of the Forest, and they shall mount up like the lifting up of smoke, for Brrars and Thornes shall cover the whole earth. And where I pray you, do not the Briars of Luxury grow up even into a Wood? Where do not the thorns of worldly cares, and of anxious thoughts for money (not for heaven) spread themselves & increase? Truly the land is infected by its Inhabitants, because they have transgressed my Laws, perverted my Ordinances, and broken my everlasting Covenant. 
Is. 56.  For they all look to their own way, every one for his advantage. Hieremie with no less lamentable complaint bewails this small number of good men, where he says; 
jer. 5.  run to and fro by the streets of jerusalem, and behold now, and know, and inquire in the open places thereof, if ye can find a man, or if there be any that executeth judgement and see●eth the truth, and I will spare it. 
c. 6.  They are all rebellious Traitors, walking craftily: they are Brass and Iron, they are all destroyers. Not only the rich men, but what is to be admired, even the poor men have learned to be wanton and proud, and even poverty which used to be the Mistress of Sobriety, is now familiarly conversant with sin and iniquity.  
They are all corrupted, the Brass and the Iron, the Silver and the Tin, all are tainted, full of dross and Corruption. 
jer. 8.  I harkened and did listen, but none spoke a right (how truly may this be said of our age.) no man repent him of his wickedness, saying, what have I done, every one turned to their Race, as the horse rusheth into the battle.  
woe unto the land, woe unto the men of it, for the Land is full of Adulteries, etc. the Prophet Michae in like manner laments the scarcity of the Righteous. 
Mic. 7.  Woe is me for there is no Cluster to eat, [i.e. there is no godly man left] the good man is perished out of the earth, and there is none upright among men. When David considered this, 
Ps. 14.  his eyes ran down with tears, God looked down from Heaven (says he) upon the Children of men to see, if there were any that did understand and seel after God. But they were all gone out of the way, they are altogether become unprofitable, there is none that doth good, no not one. Now let a man attentively consider the lamentable state and condition of the times wherein we live, and the divers corruptions of men's manners, and he will certainly conclude with himself that the days of Noah are wheeled about and come again.  
For as in the days before the Flood, they did eat and drink, 
Mat. 24.  Marry, and give in marriage unto the day that Noah entered into the Ark, and knew nothing till the Flood came and took them all away. Even so now virtue is either banished from all quarters and places of the Earth, or where she is admitted, she sojourns not as an Inhabitant or Inmate, but as a guest, and is entertained as a stranger not to rest long in a place. But vice has gotten a large dominion; it rules and reigns in all the Kingdoms of the World. Injustice palliated or clothed with the Robe of justice, sharp-sighted Envy, which is Eagle-eyed in the discovery of others vices, these play their parts every where with great boldness, and Luxury a sin odious to God, and distasteful to all honest men, which used heretofore to seek Corners and dark places to act its uncleanness, now displays itself in the very face of the Sun.  
Thus the number of honest men is much abated and lessened: it is nothing if compared with the number of wicked ones which is infinite. This is confirmed by that saying of Bias, Good men are rare, but many are the ungodly these excel the other in number. Saint Ambrose in a manner speaks the same words, In comparison (says he) of the reprobate small or little is the number of the Elect, for we may See every where and at all times a multitude of Sinners, there is every where a great sort of men that run to Hell from happiness; 
Lam. 1.  Truly the ways of Zion do mourn, but the paths that lead to Babylon do laugh and sing: indeed if a man cast his eyes upon the way which leads with a downfall and descent to Hell; he shall find that it is so stuffed and crammed with Travailess that one crowds and presses another. Thus most men hasten to the flames of Hell as it were to a banquet, or marriage, corrupting each other by the vicious examples of their lives, The way to Vice is not only plain and easy, but also a downfall with a Vast precipice; But the way that leads to virtue is hard and uneasy, and those that walk in it are few, and those strangers not acquainted with the World, and it's vain delights.  
The Prophet Isaiah presaging of this, utters these mournful words. 
Is. 24.  Surely thus shall it be in the midst of the earth among the people as the shaking of an O live tree, and as the Grapes when the Vintage is ended. By this Prophecy the rarity of good Christians is intimated to us, they being compared unto a few little boughs and Olive branches which are left for the use of the poor when the Vintage is ended; but the great plenty of the ungodly who are Satan's instruments to a plentiful increase of Grapes and Olives. There is no truth (says the prophet Hoseah) nor mercy, 
Hos. 4.  nor knowledge of God in the Land: But swearing and lying, and murder, and stealing and adulteries do abound, so that blood toucheth blood. By this and the former instances we may perceive that the paucity or small number of good men was ever deplored by the Prophets  
The Apostles tears for this do mingle with the Prophets, for they too bewail the scarcity of the godly. 
1 joh. 5.  St. john affirms, That the whole world lies in wickedness. And St. Peter demands.  
If the godly shall scarcely be saved, 
1 Pet. 4.  where shall the ungodly and Sin: appra●●? Paul complains. That all men seek their own, 
Phil. 2. Mat. 11.  and 〈◊〉 the things that be Christ's. Christ himself said, The King 〈◊〉 of Heaven suffers violence, and the violent take it by force, Neither did he forbear to threaten.  
Woe unto you rich men, for you have your Consolation; 
Luk. 6. Luk. 8.  Woe unto you that be full because ye shall hunger, Woe unto you that laugh now, because ye shall mourn and weep. Again we find it recorded in St. Luke.  
That part of the good seed fell among stones, 
Luk. 7.  this was dried up and parched; part of it was sown among thorns and Briars, this was suffocated and Choked; and part fell by the way side, which was trodden under foot; how little a part and portion of it was sowed in good ground whereby it was preserved? So of the ten Lepers that were cured, 
Luk. 14.  only one returned with thanks in his mouth.  
Those that were invited to a great Supper began all to excuse themselves for not accepting of the invitation.  
When the Pool of Bethesda was stirred by an Angel, 
joh. 5.  but one of many impotent diseased men, were healed: 
joh. 7.  Amongst the je wish Senators, only Nicodemus was bold to beg the Body of Christ. And out of many rich misers that lived in jericho, out of so many Camels laden with heavy burdens, only Zacheus laying down his bunch (as Beza speaks) he casting off the burden of his riches, and having entered in at the straight gate made restitution of all that he had gotten by extortion.  
Only Matthew out of the receipt of Custom, 
Luk. 19  and Mary Magdalen out of a Stews are reported to have been translated from the state of Sin to a better life of innocency and holiness. St. Paul when he preached at Philippie a City of Macedonia, 
Act. 16.  had many hearers but found no doers, that did follow his instruction: Only Lydias heart was opened, and she obeyed his precepts.  
The same Paul being at Athens disputed of Christ in the Synagogue, 
Act. 17.  and found many Auditors there, and those learned ones, but with all many scoffers, but there were none but Dyonisius and Damaris that believed his say. In the famous Council of the seventy two High Priests and Elders, 
Luk. 23.  there was scarce one which did not thirst after Christ's blood and seek his ruin; So our Saviour when he was crucified had many Spectators, but few lovers of his Cross, and imitators of his sufferings; So at this day Sermons do abound amongst us, but we see little amendment or Change of manners. The flame of men's vices is only tonched not extinguished, they scarce endure to be pointed at, much less to be extirpated. All this proves that of our Saviour to be true, Many are called, 
Hom. 19 in Evangel.  but few are chosen; many (says St. Gregory) came to the Faith, but few are brought to the Kingdom of Heaven. Indeed there is in the sloore of the Church more Chaff than Wheat, more leaves than fruit, many twigs in the Vine, but few Grapes; many Thorns, but few Roses in our Gardens; many flints, but a few jewels: so the number of those whom the divine providence will advance to happiness is small, if compared with that infinite multitude of the wicked which shall be doomed to eternal pains. Hiercmias' Prophecy is true and fit to our purpose. 
Jer. 12.  The whole Land lieth waste because no man setteth his mind upon it (or thinketh on it with his heart,) By this is implied that our thoughts are flitting, and wavering, and cannot abide to fasten upon the serious cogitation of our future good, they wander where they please, and roave up and down; and hence it is that there is so little fear of Hell amongst us, our desire of Heaven is cold and not lasting. That of the Psalmist may be fitly applied to CHRISTIANS. They thought meanly of that pleasant Land; 
Ps. 106.  So do these slight and contemn Heaven, than which nothing is more ; but because our thoughts seldom or never mount up thither, and we disdain this blessed Kingdom as a thing unknown, and Coldly do we desire it, as if it were a thing not worthy our estimation hence it is that the Devil, that Tartarean Giant or Behemath, takes courage and gets strength against us: He trusteth that he can draw up jordan into his mouth, 
job. 40.  and he is confident whilst we neglect Heaven, that he shall swallow us up to our everlasting perdition.  
The holy man Job, he was of another temper then such Christians are, Heaven and the day of judgement were ever in his thoughts, and therefore said to God, I feared all my works knowing that thou dost not spare sinners, 
job 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 whilst I remember daily Gods memorable justice. The consideration and thought of which made that good old man Hilarion to tremble when he was dying and going to appear before God's 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 spoke cheerfully to his fainting soul, Get thee out my soul, get the out, dost thou now fear, dost thou now doubt? Thou hast served Christ these seventy years, and dost thou now fear to die and approach to his presence? This good man's Soul did not fear to die or be separated from the body, but was afraid when it thought of God's severe judgement before which it was to stand and be examined: consider this, O ye Christians who lead sinful and wanton lives. If this Religious man did tremble for fear of failing of his Salvation, do ye delight yourselves in the vanities of this world, going on securely in your sins, and heaping up Gold and Silver? Go to now, tear and consume one another with the tooth of envy and malice; hunt after, Honours and let preferment and glory be the only aim of your endeavours, please your genius and flatter yourselves 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 Rains, and deny nothing to your raging and lustful affections, let them excurr and fasten where they please, let them have what they desire: imagine that to be lawful, 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 pain or grief, and walk in the sight of your eyes, 
Eccle. 11.  and in the ways of your heart; But know that for all these things God will bring you to Judgement. And though a man live many years, and rejoice in them all yet shall he remember the days of darkness, because they are many; all that cometh is vanity. Therefore labour by your Faith and good works, 
2 Pet. 1.  to make your calling and Election sure.  
Ye have heard what be the signs 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 God's providence, and submitting ourselves to his will in all our extremities.  
4ly. We must prefer 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 yield 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 again.  
8ly. Let no man think that he pleaseth God unless he be displeasing to himself.  
9ly. And let no man persuade himself that he loves Christ so long as he loves not his mysterious presence in the Sacrament.  
10ly. We must resist our vicious affections in their first beginnings, not suffering them to grow into a fierce unruliness. He that doth this is an Emperor, having the command over himself which is the best, and greatest conquest.  
11ly. Our wills must be set upon goodness, otherwise, they will waver and totter in the uncertain and giddy 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 hurtful, and lest feared, That man will not die unwillingly, who seriously thinks of dying daily. And this is the way to attain to that life which is immortal and shall never be closed up with death. Now let every man put questions to his own conscience, let him search by a strict examination and inquiry whither he hath found in himself these signs of Predestination, whereby he may believe that he is in the way, wherein the godly walk to Heaven.  
The way of Sinners is plain and smooth, 
Ecclus. 21.  but the end thereof is Hell and darkness, notwithstanding this, so many and so great a company run to their destruction in this plain and pleasant way, that they make good by their practice 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 certain Anchoret being once in an Ecstasy did see the souls of men glide and drop into Hell like to Snow and Raine. So that the damned Spirits may not unfitly demand (as one affirms they did) whether the world did persevere and continue in that state in which it was? for indeed so many souls go to that place of Torment, that a man would scarce believe 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 Christ's coming into the world in our flesh there had passed above five thousand years, it which time the whole wo●ld being given to much wickedness perished in their sins, excepting a ●ew Israelites that were saved, by the Covenant of faith wh●●● God made with Abraham & 〈◊〉 seed. So now likewise in the time of the Gospel under Christ, how many men & women die & are d●●med for want of Faith? Also how many jews. Turks, how many Pagans and Infidels perish for want of the knowledge of Christ? Besides these, how many Christians be there who have pertaked of Baptism, and have an outward show of godliness, yet wanting the power of 〈◊〉 in their lives, being proud and covetous, and luxurious wanton livers? How many [I say] be there of these that never partake of Heavens joys? Faith and Baptism joined with a good life will bring a man to salvation the way that leadeth unto it. And to hope to be saved without 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 straight gate. The straight gate of Paradise is the Will of God, we must squeeze and contract ourselves by repentance and humility, wholly denying ourselves and doing Gods will, if we have a purpose to enter into Paradise. The wide gate is our own Will, which we must renounce by a cheerful and constant submission to God, and obedience to his Commandments. The broad way that leads to Hell is a worldly conversation, to live in surfeiting & drunkenness, to spend our days in Luxury and wantonness, to be revengeful and never to forget or forgive injuries, etc. This is the common practice 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 certain sin; there was a Woman then present who heard this sin ripped up and the foulness of it laid open, and Conscious to herself of being guilty of the same, was stoken with so great sorrow and perplexity in her soul, that she presently in the midst of the people fell into a Swoon, but afterwards coming to herself again, and standing up with horror in her countenance, and paleness in her cheeks, she related what she had seen done at the Tribunal of God; but among other things she affirmed this: That she saw brought before it sixty thousand souls of divers Nations, Christians and Barbarians who had died several deaths, and of all these but only three were saved, the rest were thrown down to Hell to be for ever tormented.  
The truth of this story we will not now discuss, but let us all believe 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.  glozing upon our Saviour's words, There be many more that enter in at Hell's Gate, but yet the Kingdom 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 forbear 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 ancient, etc. Thus Chrisostom a most wise and holy man, a great Doctor of the Church, and he spoke this of An●ioch a most populous City, and at that time when the fervency of that spirit and heat of Zeal, [which warmed the hearts of the Primitive Christians] was not yet extinguished and decayed: who then can wonder now that Saint Paul should so solicitously exhort and admonish us; 
Phil. 2.  To work out our salvation with fear and trembling? 
Luk. 13.  seeing that Christ too has so clearly advised us, To strive to enter in at the straight gate; Strive [says he] who is truth itself; Strive, i. e. labour, endeavour with all your strength and power to enter in at the straight gate, by bringing forth fruit worthy of Repentance. We must not look to enter in with faint and cool desires, but we must use the utmost of our best and most vigilant endeavours, such as will break through all difficulties, and wade through the deepest waters of trouble and afflictions. For unless we be carried onward to Heaven with a fervent intention of mind and spirit, and unless a man force himself to go forward, he will easily start backward as not able to pass through the straits of that narrow gate, being cumbered with a load of worldly cares, and pestered with the burden of his unsatiate lusts: In our straight passage too we are like to meet with many Tentations and persecutions which the World and the Devil 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 Oars with all force and might: So those men (who in their laborious passage to Heaven, shall meet with many assaults from their violent and malicious 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 Souls like unto a Boat driven with the Tide, will be hurried into a Gulf from which they shall 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 always, and in all places so order his life and Actions that he accounts every day to be his last day, and in all his thoughts, words, and Works, 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 whilst we may, and have time to do it, i. e. repent; which those that are in Hell would feign do, but cannot.  
Whatsoever a man sows that shall he reap, 
Gal. 6  And he that sows to the flesh, shall of the flesh reap Corruption, but be that sows to the spirit shall of the Spirit reap life Everlasting.  
LAUS DEO.   

A POSTSCRIPT. To all tenderhearted Christians, who are weak in Faith, and desire to get assurance of their Interest in CHRIST.  
MANY are the titles which God in his Holy Word fasteneth to his Elect ones, for whom 〈◊〉 Kingdom 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 ●f them are plain and positive, as there he calls them his 1. friends, ●nd 2. Servants; others more ●●struse and figurative, as when he ●iles them his 3. sucret ones, his. ●. peculiar Treasure, and his 5. ●wells, etc. Which latter appel●tion is Analogical, built upon this ground or reason; for that as Jewel, are rare and precious, having in them a lustre, a lightsome brightness, which is not to be found in ordinary stones, so God's 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.  
Again they are precious and dear in the Esteem of God, whose Image they bear in their Souls 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 dear to their heavenly Father, whose mercy and justice they represent and set forth in their lives.  
In the last place they are his Jewels because of that light and lustre which is in their souls. For when Christ visits a soul in mercy, and unites himself unto it by his spirit (which is the first union between God and us) than that blessed spirit comes into the soul with discoveries; 
The first union between Christ and a Soul.  it reveals unto it it's main sins, the danger, and filthiness of them; It reveals likewise this truth, that without Christ there is no salvation: This discovery moves the soul to grief and sorrow for its sins, it forceth tears from the eyes; 
Gen. 1.2.  and then the spirit of God moveth upon the face of these waters; In this flood of tears the soul (as I may so speak) sails to Christ; and when it apprehend itself by reason of its Corruption, to be in the suburbs or jaws of Hell, 
Gen. 8.9.  it flies with the Dove to the Ark, to the saving promises of the Gospel [which are the Anchor and stay of our souls,] it takes hold on Christ, and applies to itself for pardon of its sins, the merits of his passion, Resurrection and Ascension: The Application of which merits to our souls and Consciences, 
The second Union between Christ & the soul.  is the second union which is between us and Christ, the Union of Faith. And now having a taste of the goodness of God in the peace of Conscience, and joy in the Holy Ghost; a soul 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 soul thus trampling upon the World with scorn and contempt, and prising Christ above all earthly riches, proceeds from that inward illumination of God's Spirit [proper only to the Elect] convincing the soul of its sinful wretchedness, and discovering God's Mercy, reached out unto us in Christ: who in his first approaches and accesses to an Elect soul to be sanctified, breaks into its dark rooms 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 spiritual 
* 1 Tim. 1.14.6.11:  light, and ravishing it with joy and Heavenly delight.  
For when Christ is united to a Soul by his spirit, and that soul to Christ by a justifying Faith, which is ever attended with the band of 
* 1 Tim. 1.14.6.11:  Love; by virtue of this spiritual Union it being joined 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 virtue of that Union, and this blessed Communion, a Soul rejoiceth in God above all things with a 
* 1 Pet. 1.  joy unspeakable and glorious: a joy that can triumph and glory in the Cross; rejoicing in tribulations. Such a joy filled the breast and warmed the spirits of the Prophet David, as appears by that passage of his Psal. 94.19. In the multitude of the Sorrows which I had in my heart thy comforts have refreshed my soul.  
Thus when Christ is in the heart, & wedded to it by Faith and love, he turns Water into Wine, as he did at the marriage of Cana, 
joh. 2.9.  for when there are nothing but discomforts and terrors without, than Christ cheers the heart within; when there is nothing left but the water of affliction, than Christ turns that water into inward Consolation. In the multitude of the sorrows, etc.  
This was Druids case, and this is the happy condition of Christ's servants. They receive the word in much affliction with joy in the Holy Ghost. 
Thes. 1: 6.  They greatly rejoice though they be in heaviness. 
1 Pet. 1.6.  And as this joy is Divine and heavenly quoad originem, in regard of the principal Author of it, flowing from a divine and heavenly fountain, that is God's blessed Spirit, so it is also celestial and divine quoad objectum, because it fasteneth on divine and Celestial objects. A soul thus filsed with joy, rejoiceth in nothing more than God's favour and in the smiles of his gracious countenance, and grieves for nothing less than the loss of worldly goods so long as it enjoys God reconciled to it in Christ, 
Augus●nus.  so long as it finds Lucrum in conscientia, it cares not for damnum in crum●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 Schools 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 settled in us, it is accompanied with a persuasion [on which it is builded] that God is our God in Christ Jesus, by an eternal Election; for we cannot, neither do we usually rejoice in things that either are not known, or are uncertain, being built upon conjectures, which are ever attended with doubtful fears. When our Saviour in his instructions to the seaventy disciples, willed them to rejoice because their names more written in heaven; 
Luk 10.20.  He intimated thereby that a man may attain to a certain knowledge of his Election, which our Divines call a certainty of Faith [in opposition to the Papists assurance by Hope,] or a special certainty: when by Faith resting on the merits of Christ as having satisfied his Father's justice, and fulfiled the Law for us, we apply to ourselves the promise of Salvation, because we find in ourselves by a reflexive knowledge, the performance of the condition annexed to the promise, and accordingly relieve without doubt, or wavering that remission of sins and, redemption from Hell, purchased by Christ's 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 Jewel of great worth, for God and Christ, Heaven and happiness depend upon it; and as it relates to the promises held forth in the Gospel unto us, it is made up or compounded of these three Ingredients. First, a confident persuasion that if I be not wanting to myself, not neglectful of the means, and so fail not on my part, Christ will not fail in his. Secondly, a forcing of all the powers and faculties of Soul and Body to perform the condition on which the promise is made. Thirdly, an Applying the conditional 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 myself, 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 do in the profession of godliness, as the Kine did which carried the Ark to Bethsh●mesh, who took the straight way, and never stopped nor stayed, 
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 turn and wind, many slips & failings, sins of natural infirmity, of sudden surreption, and daily incursion, as lustful motions, distrustful 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 means of that Body of sin, 
Rom. 6.6.  that lump of flesh, that principle of weakness, which they carry about them; for the comfort of such, I must add this by way of a corollary 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 striven against, and by a constant use of the means [as prayer and fasting] be in part mastered, though a complete conquest over them be not achieved, they shall not separate us from the love of God which is in Christ jesus our Lord. 
Rom. 8.39  Who [as St. Paul intimates Rom. 5.6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. 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 betrays them, shall not damn them, so long as they be resisted with a strict and constant opposition, with all the vigour and activity of their souls, so that they be neither allowed of, nor continued in by a daily practice.  
It remains in the last prace, that I complete what I in a manner promised in my preface, that is for the better establishing the hearts of good Christians, to discover more particularly than hath been done before, the inward tokens and outward fruits of sanctification, whereby they may attain to an assured knowledge of their Election. And then for a Conclusion subjoin some qualifications which may [by God's help] sustain the drooping Spirits of those feeble Christians who either find not in themselves all the Signs that have been set down in the preceding Treatise, or are burdened with the troubles of an unquiet conscience, which is incident to the best and dearest of God's Saints.  
The Casuists prescribe unto us 2. 
Two ways to attain to the knowledge of our Election.  ways 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 pry into God's Cabinet, to peep into his Closet, and to inquire into the deep and hidden Counsel 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 University at the death of that Famous and learned Man Dr. Whaly.   
The Second, Is by descending into ourselves in a privy search of our own hearts, and so to climb up as it were by degrees and steps to God's eternal Counsel concerning the welfare of our Souls. This second way alone is to be practised, and it teacheth us by certain signs and infallible testimonies in ourselves to collect or gather what is God's eternal purpose concerning our Persons, our Souls and Bodies. Those testimonies which we call for their infallibility 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are of two sorts. The first is, The Testimony of God's 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 Gospel, in the form of a practical Syllogism thus; Whosoever believeth in Christ shall be saved: 
joh. 6.47.  Now when the Spirit shall [as I may so speak] break into the dark rooms of the soul with light and discoveries, opening the eye of a man's 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 freedom of Spirit, without hesitation or doubting, and to say, I believe, I renounce myself, 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 schoolmen's phrase, because it proceeds not from flesh and blood, 
Mat. 16.17.  from the strength of our own Will, but from the operation of the Holy Ghost, stirring us up to believe, to embrace the promises, and to cry, Abba Father, as St. Paul there speaks. 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 returns love to him again? which is not done but by the spirit of God, revealing by Faith unto man the eternal purpose of God that concerns future salvation. Which Revelation is nothing else but the infusion of spiritual grace, etc. He means the Grace of Faith (as he expressed himself before) which is understood by that mark in the forehead of the hundred forty and four thousand which stood with the Lamb in Mount Zion, Rev. 14.1. and it is the only or chief mark of Election. And as I take it, Christ is therefore said in one sense to be the saithful witness, Rev. 1. 
Rev. 1: 5.  because by his spirit he stirs us up to believe, which is accompanied with that inward experimental Joy and inexpressible Peace of Conscience, by the which he in a manner witnesses to (that is assures) our souls, that we are his, and shall infallibly one day (if we persevere in the Faith) partake of his happiness.  
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 God's eternal love, and to a certainty of our salvation two ways; (as we are taught by Masters in these great Mysteries.)  
First, By inward tokens in itself 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 special Graces of God in the Spirit or soul 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 God's mercy in Christ who is the propitiation for our sins. 
1 Joh. 2. 2●.  The first are in respect of our sins 

Past. 
3. marks of Election in regard of sin Godly sorrow.   
Present & To come.    
The sign or inward token which respects sins past is Godly. sorrow, which St. Paul fully describes, 2 Cor. 7.10. It is the mother, grace of many heavenly graces, and it springs not from the Apprehension of God's wrath but of his love and goodness. It is that whereby a man grieves for sin as sin, for that thereby his good God is offended and displeased, Upon which displeasure follows the loss of his Grace and favour, which we feel and find in the desertion of our sad souls, when they are affrighted with the ugly sight and horror of our sins. The Holy Ghost that we may not be deceived in judging the Truth of this godly sorrow, hath se● down in the forenamed Chapter seven fruits thereof or marks whereby it may be discovered.  
Amendment of our lives is the Sum of all those particulars which are so many degrees and effects of true Repentance. It is a sure mark that will never fail for sorrow for sin may fail; and hatred of sin may fail and deceive us, but Amendment never fails; be that amendeth is only the true Convert. Secondly, That token which is in regard of sins present, 
2. The combat betwean the flesh and the Spirit.  is that Combat between the flesh and the spirit, Gal. 5.17. and proper to those who are regenerate, who are partly flesh and partly Spirit.  
It is a fight and striving of the Understanding, Will, and Affections with themselves, whereby so far forth as they are renewed, they carry the man one way, and as they remain in part corrupt, they hurry him flat contrary, 
Gen. 25: 26.  yet commonly Grace like Jacob taking hold on Esaves heel pulls sin backward, and breaking out in holy resolution, shows itself in Godly actions and for the most part getteth the Mastery over sinful provocations. Of this Temper was St. Augustine who in one of his Sermons de Tempore confesses thus of himself to the glory of God's powerful grace; 
Serm. 45. in Rom. 7.  Can serv●o legi peccati dum concupiseam, sed ment Servio legi Dei dum non consentiam, i. e. with my flesh, I serve the Law of sin whilst I covet and lust, but with my spirit I serve the Law of God whilst I do not consent.  
Thirdly, 
3. Care to prevent sin  The token which respects sin that is in futurition or to come, which lies hid or raked up in the Embers of our corrupt natures is a care to prevent it. That this is a mark of God's Children, 
1 Ep. 5: 18  appears by that testimony of St. John in his first Epistle; 
3 Ep. 5.18  He that is begotten of God keepeth himself, and that wicked one toucheth him not. This care of keeping our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the contagion of sin show itself not only in ordering th● outward actions of the body according to the rule of Gods will and Commandments, but even also in regularing the very thoughts of the heart, so as a righteous man is afraid to think that which the wicked is not ashamed to Act. And this watchfulness over our thoughts, so as they be chaste and pure, is an infallible note of the sincerity of our heart's.  
The tokens which concern God's mercy in Christ are specially two. 
2dly.   
The first is when a man feels himself distressed and loaded with the burden of his sins, 
The first token that concerns God's mercy in Christ. Luk 4.23  or when he apprehends the heavy displeasure of God in his Conscience for them, then farther to feel how he stands in need of Christ [our heavenly * Physician] and withal heartily to desire, yea to hunger and thirst after reconciliation with God in Christ (and that above all things in the world that can be wished or desired) this is an infallible sign that God hath chosen that foul out of the world, 
Ioh: 15.19.  and to all such Christ hath made most sweet and comfortable promises John 7.38. Rev. 21.6. John 4.14.  
The Second mark which concerns God's mercy in Christ is a wonderful and strange affection [if we respect the intensivenese of it] wrought in the heart by the Spirit of God, 
The 2d.  whereby a man doth so esteem and value, and set so high a price upon Christ and his righteousness, 
Phil. 3. ●.  that he accounts the most precious things that are, to be as Dung in comparison of it. So that he would not lose those sweet contents, and ravishing comforts which he enjoys in his Soul and Conscience upon the fruition of Christ, he would not part with these, 〈◊〉 not for a moment, to gain as much. Gold as would lie in the Vast Concave between Heaven and Earth. Indeed there is no comparison between a finite and an Infinite good, between that which is fading, and that which is everlasting.  
Christ is an everlasting possession. 
Rev. 1.8.  The consideration of this kindled that holy flame in the breast of Saint Paul, of which we read Phil. 3.8. whereby he set Christ upon the highest throne in his affections, and trampled in scorn upon all worldly Commodities; The loss of which did not move him so long as he enjoyed Christ and the riches of his grace and goodness  
And those good Souls who are so affected to Christ, and value all worldly goods at no more than their own price, they being nothing else but so many empty Vanities if compared with future happiness, such men ever have in them a love and longing desire to the coming of Christ, 
This love and desire to the coming of Christ is a Sign of the truth of our our affection to him:  [whether it be by death or to Judgement] and that to this end that their joy may be perfected by a full participation of bliss and fellowship with him, in whom their Soul delights. And such men when they lie upon their Deathbeds, retaining the comfortable memory of a well acted life, behold death without dread, and the Grave without fear, and embrace both as necessary guides to endless glory.  
Thus much of the Inward Signs of our Election or Adoption by Christ. I pass now to the Outward token, after whose discovery (and that with brevity) I shall wind up all with certain Corollaries or Qualifications of the former Doctrine for the establishment and comfort of tender Consciences.  
The Outward Token of our Election is New obedience, 
New obedience.  an holy frame of the Soul, and such a temper of Spirit whereby a man in consideration of God's great love unto him in making him a reasonable Creature, a Christian, and providing Christ and Heaven for him, endeavours to show his thankfulness by obeying God's Commandments, and making these the Rule of his life and Actions. 
1 joh. 2.5.  Hereby we know that we are in Him [i. e. Elected by God in Christ] if we keep his Commandments. This Obedience must have have these qualifications to attend it, otherwise it may be suspected as unsound and imperfect.  
First, 
How our Obedience must be qualified.  It must not be performed with limitations and restrictions to some few of God's Commandments, but unto them all without Exception.  
Herod heard John Baptist willingly, and did many things gladly, yet rejected and made light of the 
* Tho● shalt not commit adultery.  seventh Commandment, Mar. 6.20: many such Herod's are there amongst us. But they must know that the badge or mark of sound obedience is its Universality, it stretches itself to all God's Commandments, Ps. 119. v. 6. Then shall I not be ashamed when I have respect unto all thy Commandments. As he that amends reputes, and he that obeys believes; so he that saith he believes or gives assent to the Infallible truth of God's word, yet being bewitched with any sinful Custom, enticed by any Commodity, or hailed by any pleasure, gives himself scope and liberty to live in the breach of any one of God's Commandments, be it secret or open, as constant neglect of the duties of Religion in private, usual swearing or Lying, secret thoughts and practices of uncleaness, unsatiable desires of earthly greatness and abundance, unjust increase of Riches by biting Usury, Bribery, or other secret indirect courses; A man that allows himself in these or the like practices contrary to Gods will revealed in his sacred word, in heart he is an Infidel, though in name he be a Christian. He hath an evil heart full of unbeliese (as the Apostle speaks Heb. 3.12.) that having embraced certain Truths not prejudicial to itself, upon vain and worldly considerations, and to which it may assent without crossing its desires and purposes, in others slips the Collar, and departs from the living God by a refusal to yield Obedience to the Truth of that Command which shall any way oppose his carnal affection. 
ja. 2.10.  That of Saint James must be held by us for a maxim most true in the School of Divinity. Whosoever shall keep the whole Law, and yet faileth in one point is guilty of all. For he that acknowledges not God's sovereignty to be the same in every Commandment, but breaks one wilfully and customarily, keeps none at all for Conscience sake out of an humble acknowledgement of God's supreme Authority: And if occasion or an opportunity should invite him to sin, he would be as ready to transgress in the rest as in any one.  
Wherefore God, 
Heb. 4.12.  who is a discerner of the Spirit, judges him according to the disposition of his heart; at whose door sin lies within, lurking, and ready if a strong temptation should knock, to break forth into open act. To conclude this first qualification of our new Obedience, I say, with a reverend and learned Divine; Obedience, to many Commandments is indeed before God no Obedience but a flat sin, if 〈◊〉 man wittingly and willingly carry a purpose within to break any duty of the Law. Again, He that reputes of one sin hearty and seriously, doth truly repent of all: And he that lives but in one known sin without repentance, reputes of none indeed, although he pretends never so much reformation of life.  
Secondly, 
2 Qualification.  As this Obedience must be Universal in regard of the Object which is the whole law of God, so also it must be in regard of time. It must reach and extend itself to the whole course of a man's life after he has made his peace with God, and washed his soul in the laver of Repentance. Non confideratur in Christianis principium sed finis; Says an ancient Father. God respects not so much the beginning as the end in Christians. Many for want of constancy and perseverance are now in Hell who made a fair show in the world, and began to set footing in the race of Piety. Such as the course of a man's life is, such is the man. Our failings in this or that particular do not prejudice our estate before God, if so be we renew our Repentance daily, and make not a trade of sin. It is not our falling into sin but our lying in it will damn us. There be those now in Heaven that have been greater sinners than some of those that are in Hell: The reason or ground of this difference is only Repentance. Heaven is no place for unrepentant sinners. No unclean thing shall enter there. Without aro Dogs, etc. Rev. 21.27.22.15.  
Thirdly, 
3. Qualification.  It is required in new Obedience that it be also Uniform, that it proceed from the whole man; which is David's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 His Holocaust mentioned in that penitential Psalm. 
Ps. 51. v. 19  And this Holocaust or whole Burnt-Offering we then offer up unto God, when every faculty of the Soul, and every member of the body are contributaries to set forth His praise, and advance his glory. When our understandings are seasoned with high thoughts of God, when we exalt him in our apprehensions to the highest degree of Majesty, and, debasing ourselves (with that good Patriarch) to the lowest that may be, 
Gen. 18.27.  even to Dust and Ashes, we subject our wills to God's will by an humble resignation of ourselves to his divine pleasure, and in a cheerful readiness either to do or suffer, whatsoever in his holy wisdom he shall think fit for us. When our affections are chief set upon God, when we only fear his displeasure (as a good Child is afraid of displeasing his Father) and tremble at the very thought of sin whereby we may lose his favour; when upon this ground we are no less afraid of sin then of Hell, and had rather be punished there without sin, than sin here without punishment, 
Gen. 39.9.  and with chaste Joseph stick rather at the sin then at the Judgement, (which is ever sins attendant) as those who if there were no Hell would shun the offence, whereby the smiles of a loving God might be turned into the frowns of an angry Lord; In a word when we love God above all things and for the love of him can suffer the loss of all things here below in hope of enjoying him one day above where there are pleasures for evermore: And when we love whatsoever God loveth; when his love is made the rule of ours, so that we can love the poorest Saint on earth above the richest Dives, when we behold God's Image stamped upon that poor Lazarus, the Image of his Holiness, an inclination to all good and a freedom from all wickedness, If our souls be thus tempered, if the faculties be so well tuned, 
This is that reasonable service commended by St. Paul. Rom. 12.1  then are they a sacrifice acceptable to God. And when all the members of our Bodies are attemperd to our souls, so as each and every one of them serves God in that way and in a full discharge of that work and duty for which it was made and created.  
When all the powers of our Souls and all the parts of our bodies shall thus comply in a reverend devotion, so as when we are to act in the sacred affairs of God, to offer or present ourselves in any of his immediate services, as hearing of the word, public or private Prayer, and receiving of the Holy Eucharist, when our whole body shall strive (as we are bound in Conscience) to testify the inward Veneration of the Soul, by a bare head, b●nded knees, lifted up eyes and hands, with a cheerful and vocal sound of God's praises with our tongues, when the whole man shall thus ferve God as it seems St. Basil did, of whom my Author records thus much, that he was like a 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  well. 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  strung and tuned Instrument played 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 Souls; Then our Obedience is entire and sound, which is more acceptable to God then whole  sacrifices; and this Obedience with the forenamed Signs is an undeniable and sure mark 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 Saviour's Sermon in the Mount, Mat. 5. The 15. Ps. and the 1. Ep. of St. John (which are parcels of Scripture dictated by the Holy Ghost to the Penmen of God for this purpose) and if he finds in himself those Graces and Virtues commended in them to our practice, 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 signs. 
1. Corolarie.   
First, let such poor souls know that fire is fire if it hath heat, though it want flame. Therefore if a man finds in himself one or more of the forenamed tokens and not all the rest, he must not set a black mark upon himself, nor conclude that he is rejected of God: for there is an infancy 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 infer 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 believe that the first material beginnings of the conversion of a sinner, 
2. Coro.  or the smallest 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 God's 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 Gospel unto us. That such inward motions of running to Christ, and shunning all things that may displease him, that these seeds of regeneration entitle 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 please God in all holy duties and services, and express that desire by the heat of their endeavour to Obey his holy will and Commandments, yet fail 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 secure of a poor weak sinner.  
First, Let him examine himself whether he feels and finds in his soul a disliking of his sins as sins, as they are repugnant to Gods will revealed in his Word.  
Secondly, whether he finds in himself 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 backed by an industrious use of all those means which God hath appointed 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 jesus. Let such an humble sinner look into that of Mala: 3, 17, where it is written, That God will spare them that fear him as a Father spares his Child, who accepts the thing done as well done if the Child show 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 endeavours of the whole man to obey for perfect obedience itself.  
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 Prophet's 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 persuasion that their sins are pardoned, I shall for their comfort add this corollary, 
A weak faith, asaving faith.  and so conclude; That a weak faith whereby a man is persuaded that his sins are pardonable, and seriously desires in his heart to obtain the pardon of them, but as yet cannot say that without doubt they are pardoned, such a faith may as truly apprehend Gods merciful promises for the pardon of sins, as a strong faith, though not so firmly with that soundness of Application. Even as a man that hath a palsy 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 substant●●m, if we respect the very Essence or being of it is a true saving faith may be proved by these three undeniable reasons.  
First, The promises of salvation or life everlasting is made to the desire of reconciliation, a desire that is not faint but constant and Serious, proceeding also from an heart that is touched with shame and sorrow for its sin. This hath been proved already in the first Corellarie out of many Texts in Scripture, as Ps. 10.17.  
Secondly, The hungering 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, than the strength and perfection of it, accepts the will to repent and believe, 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 God's acceptation, and this touch only of the Hem of Christ's Garment will fetch as much virtue from him to cure our bloody Issues, as if we embraced him in our Arms 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 persuaded, etc. 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 far 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 nearer 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 body and blood: A Sacrament, whose neglect (I am persuaded) is the Cause of the great want of Faith and Charity amongst many in these days, who are in name but not indeed and Truth Christians.  
A good Christian is of a fruitful, spreading, and growing condition; He is ever climbing upon the degrees and steps of Grace, never resting till he attains to that perfection in the knowledge of Christ till he can say with love and Cheerfulness; My beloved is mine and I am his. 
Cant. 2.16  Blessed is the man that hath attained to this assurance; yea blessed is the man that hath the Lord for his God; who is a God not only of the Mountains 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 darkening his thoughts and stifling his spirits, all which increase fears and multiply doubting Jealousies, such a dejected soul winged with strong desires of getting that assurance of God's love and favour, which is in well-grown Christians, need not doubt but that God in mercy and tenderness of affection looks upon this smoking flax as if it were a flame, and will in his good time either blow up that spark, increase that faith, and bring it to perfection, to a Joy in believing, 
Rom. 15 13.  or else perfect it in Heaven with that beatifical Vision, when he shall see God face to face in his Celestial Palace; which sight is the essential happiness of God's Saints. To this happiness God of his infinite mercy bring Us, 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.