CHAP. I. How by Baptisme Man is appropriated to God , and consecrated by the blessed Trinity .

BE ye perfect , Mat. 5.48 . even as your Father which is in Heaven is perfect : These are holy words , words of truth , pronunced by the Holy of holies , the God of Truth ; words that import the beginning and eminency of the estate which we are to attain ; words worthy to be engraved not upon the fronts of our house as a celebrious Sentence of the Ancients ; nor printed in our foreheads , in great Characters , like the Law of the Iews , But in the centre of our souls , and bottom of our spirits . For in these divine words , we behold as in a table brought from heaven , what we are , and what we ought to be . We see that we are the image of God by creation , and ought to be his resemblance by sanctification . Our soul bearing the image of God , is capable of God himself , and hath an essence so noble and divine , that nothing can satisfie , nothing can fill her but an infinite essence . Besides , we learn that our soul being called to the resemblance of God , nothing can ennoble her , nothing can perfect her , but the greatness and very perfections of the Divinity . And to this it is that Jesus Christ invites us , when he says , Be ye perfect as your heavenly Father is perfect ; This only is the subject of this little Work . I would to God , that they who are transported with the wonders in Nature , who can admire her greatness , rare varieties and perfections , who willingly confine themselves to the contemplation of the motions of the heavens , of the extent of the earth , of the depth of the sea , of the admirable secret properties of every thing , would turn back their sight into themselves , to take notice what they are , and what they ought to be , to contemplate the singular perfection inclosed within their own souls , the greatness whereto God will raise them , and eminency of that state to which they are called .

If other Creatures are objects able to ravish our spirits , and oblige them to contemplation and admiration , with how much more reason ought we to employ our selves in the consideration of our own soul , for which all things were created ! If vertue , saith Plato , be so beautifull , as that her luster is able to transform our hearts , and force us to love her , what then is the soul , of which vertue is but the ornament ? O soul , saith one of the Fathers , thou lovest the world , yet thou thy self art of more value then all the world ! Thou admirest the Sun , and yet art more beautifull then all the Stars ; Thou dost contemplate heaven , yet art exalted above the firmament . Thy God onely is above thee , all creatures are under thy feet ; Let us begin to prepare our hearts to these thoughts ; let us call back our distracted spirits from so many objects ; let us withdraw our wandering eyes from so many curiosities , and undeceive our hearts charmed by so many vanities , that we may apply or selves to the acquisition of this knowledge , for in being ignorant of these truths , man is estranged from God and himself , serves the creatures who were made to serve him , makes his vanity an ornament , and advances above himself , that which ought to be under his feet , and farther loosing himself in the curious pursuit of creatures or pernicious affection to the world , he no more thinks of himself , and , which is worse , seems no longer to know his God . Hence spring all evils which overflow the earth , all vices and disorders in the life of man . Nor is it strange ; for how can a Christian serve his God , if he esteem not his greatness , and be ignorant of his divine adorable perfections ; and how shall he know them , if he seldome , or never consider them ? Beside , how is it possible for a Christian to render unto God what he ought , and to live as God requires , if he take no time to reflect upon himself ; if he know not what he is , whence he comes , whither he goes , how he lives ? In this it is he ought to employ his thoughts and time . The highest employment of man , says Heraclitus , is to seek himself ; and we say , the most necessary ; yet we are not with Democritus to put out our eyes , and deprive our selves of the sight of all creatures , thereby with more ease and attention to apply our selves to the study of this high philosophy , the knowledge of God , and our selves ; we need not go to such an extremity . On the contrary , let us preserve our eyes and attention to contemplate at leisure the image which I am going to describe unto you . It is the pourtracture of a true Christian , in which shall be drawn in lively colours the Christian vertues , and represented the dispositions , actions , and piety , wherein all Christians ought to live .

To speak after this manner is proportionable to this subject . He that would make a man to see what he ought to be , must draw his picture , that he may see and contemplate himself therein . The soul like the eye sees all things , yet not it self unlesse by reflection . To make her know her selfe , a glasse must be set before her , wherein are represented the true beauties of the state of grace , the excellencies of Christianity , her obligation to perfection , her capacity to possesse God ; that , considering all these , she may see what she is , and what she ought to be to her God .

Thus seeing her selfe , she knows her self , knowing her helf , she esteems accordingly of her own being , life , and condition , and by these degrees , arriving to this esteem , she faithfully endeavours to render God the honour , love , and service due to him , careful to lead a life suitable to the condition and dignity whereto God hath called her .

To represent to the life so great perfection , and to acknowlege what the soul is before God to whom she is called , and may arrive by the assistance of a supernaturall power ; We must consider the essence and grace of the Mysteries wrought by the Son of God upon the Earth , and what he hath accomplished in Heaven , because they are the beginning and source of all Graces wherewith we are inriched ; they make us know what God requires of us , what he will operate in us and by us . These then we must propose . Behold three which we must make choice of , including all the Excellencies of Christianity ; whatsoever is to be said of the rest , is to be deduced from these .

The first estate wherein we are established by the grace of Christianity , is that which we receive in Baptism , where we are consecrated to the most holy Trinity . The excellency of this estate consists herein , that the most holy Trinity by this Sacrament of Reconciliation , giving us at once a new being , and a new birth , it sanctifies and consecrates us by an Unction altogether extraordinary and divine , and by this extraordinary consecration draws us from our selves , separates us from the common Tempests of the world , to dedicate and refer us wholly to his honour and glory , to call us to a holy conversation which we ought to have with divine persons , as the beloved Apostle saith , That our fellowship may be with the Father , 1 Joh. 1.3 . and with his Son Iesus Christ ; that by this society we may become worthy and capable of the effects of grace and divine communications to be with God , and possessed of God . That which makes this favour most admirable , is , that the most holy Trinity doth vouchsafe to apply it selfe to the accomplishment of this work in a very particular manner ; it sanctifies and consecrates us , not after that ordinary way wherewith it acts and performs all other works common to the three Persons ; but in this work of grace and sacrament of life , it consecrates us in a manner wholly singular , and full of mysteries , altogether great , and full of love . The Father sanctifies us , giving us his Son ; the Son becomes incarnate , suffers , and riseth again for us ; the holy Ghost works in us Iustification , infusing into us the abundance of those Graces the Son merited for us . Thus the three Persons by distinct operations proper to every person , effects in us this work of graces and love in this manner . Thus the most holy Trinity applies it selfe wholly to us after an extraordinary manner , and proper to this Sacrament , to consecrate us to their glory and honour , a consecration so high and mysterious , that it contains all the Truths of Faith , whence the Fathers call Baptisme the Sacrament of Faith . This is the first dignity whereto the Christian soul is advanced , but this is not all . Let us go on and penetrate further into this mystery of Love , and we shall see that this consecration ( O miracle of the infinite bounty of God! ) places us in God , and is the cause of Gods being in us , not after the manner that he is in all other things , nor by any gift or created grace , but after a wholly extraordinary way , which gives him to us , and causes him to dwell in us . Here God doth disclose his heart to us ; the Father shews and gives us his Son ; the Sonne gives and applies himselfe to us in the Spirit , and in the grace of his Mysteries , and both together making one profusion and communication of their love , send and give us the holy spirit . Thus the three divine persons dwell in us , consecrate us , and fill us with their presence and abundance of graces . That which is admirable in the excesse of this divine Love , making this grace and estate singularly eminent , is , that there is not any other Creature , not the Angels themselves are advanced to this Dignity ; it is reserved only for Christians who are consecrated to the most Holy Trinity , after so holy and mysticall a manner . It would require a large Discourse , to teach us to comprehend such rare advantages ; but let us content our selves to consider : first , that all creatures are referred to God , but a Christian not onely referred , but consecrated ; as if you should say , that he belongs more to God , and is more holy then all other creatures . O how beautifull is this truth , worthy to make us lift up our hearts to God!

Secondly , we know that both Angels and men in the state of Innocency , were replenished with the graces and gifts of God ; but the Christian , in the state of Christianity , is not onely filled with divine gifts and benefits , but with the most holy Trinity it self , which dwels in him , and consecrates him after the manner we have declared .

Thirdly , all creatures , even Angels themselves , behold God in some of his divine qualities , as the Seraphins in his love , the Cherubims , in his knowledge , the Thrones in his stability , and so the rest ; but the Christian by a happy advantage , beholds and relates to him in the extent of all his greatness , not onely as Creator , but as Father , Saviour , and Sanctifier ; not only as God considered in his Nature and divine Essence , common to the three Persons , but by a happy reflection he distinctly beholds the three divine Persons , and refers himself to God as the Father , as the Son , and as the holy Ghost . Thus by one speciall and singular Grace communicated to him in Baptisme , he is consecrated to the most holy Trinity , and made the Temple , Throne , and Residence of the ineffable , immense , and adorable Trinity . What can be more said ?

CHAP. II. How holy the life of a Christian ought to be , consecrated to God by Baptisme .

WE cannot say too much upon this Subject , which contains so many excellencies of the soul , and such extraordinary favors of God ; and when we have said all we can , we must acknowledge it is far short of the Subject . We know that God works great matters in the souls of his Elect ; that his love , mercies , and divine liberality , are as incomprehensible as ineffable , which being so , what can be added to the love that God expresses to the world in the mysterie of the Incarnation ? What more can be hoped ? If according to the mysteries of our Faith we believe God gave his Son to the world , making him like unto us , to make himself more capable of being mercifull unto us ; we cannot doubt , but that the same God of love will shew himself bountifull in all things else , since he hath made such an extraordinary communication of his love , and of himself in thus giving us his Son , it cannot seem strange , if now after so divine a gift , he bestow on us his graces to exalt us to so holy a being ; an estate which consecrates us to make us capable of possessing God . Nothing is impossible to him that can do all things : we ought onely to consider a perfect knowledge of the truth of Christianity , and a disposition to receive all that God will give us . It were to be wished , that all Christians did follow the light of Faith as they are obliged , that being guided and illuminated by this heavenly Pharos , they might know the dignity and excellency of these mysteries , that knowing them , they might adhere to them ; that adhering to them , they might become capable of that grace which they include and God will communicate to us , that we may thereby profit as Christ wills , who offers his gifts , desiring we should receive and use them according to his intentions . This counsell we ought to follow in all these mysteries . Let us begin by him , and examine what it is that God demands of us for the benefit of this regeneration & Baptism . Being consecrated to God by Baptism after so divine a manner , we are no more now our own , but belong wholly to him , nor ought we to make use of our selves but for him . If any profane thing being offered to God , consecrated by ceremonies , or dedicated to celebration of the divine office , is by this means abstracted from common use , and its particular end to be wholly employed in sacred things ; much more a Christian consecrated to the holy Trinity by Baptisme , solemnly dedicated to Gods service , and referred to his glory , ought to be withdrawn from himself , and such profane customs as of himself he may commit in his life and actions , to be referred in whatsoever he doth to the service and glory of God .

From these proposed Truths it followeth , that the grace of Christianity communicated by Baptisme , whereto we have right by this Sacrament doth advance man above all creatures , and withdraw him from this world , to associate with God , and to become his Temple and Throne of rest ; that being separated from care and love of the creature , he may cleave to God only .

The soul may be compared to the woman in the Apocalypse , Revel. 12. cloathed with the Sun , and having the Moon under her feet , to tell us that our soules being replenished with the true sunne of Righteousnesse , ought to raise themselves above all Creatures , and possessing God , contemn all that is not God , of God , or for God . The learned Origen sayes , That we ought to esteem , as beyond and above the world , all that is consecrated to God ; meaning only those , who by the Ceremonies and ancient Customs of the Church resign themselves to Gods service . If this be true in bare Ceremonies , how much more is he whom God himself consecrates in this Sacrament beyond the world , and above all things . This is the effect of the words of Iesus Christ , when speaking of the spirit of Christianity which he had infused into his Apostles , he says , recommending them , and with them all the Elect unto his Father ; John 15.19 . Joh. 7.16 . The world hates you because you are not of the world , I likewise am not of the world ; where we see evidently , that according to the designs of Iesus Christ , a Christian must be no longer of this world , nor pretend further to the creature then the Son of God did , when he became man , and liv'd upon earth . We learn further , that by this consecration , and the state whereunto we are advanc'd by Baptism , God assumes a second interest in us , besides that of creation , and in complyance with this new right , we ought to be more his , and live onely for him . For he hath right to make in us , and of us all that he pleases for his glory , and the accomplishment of his divine will . I need give no other reason hereof then that of the Apostle , Know yee not that your body is the Temple of the holy Ghost , 1 Cor. 6.19 , 20. which is in you , which ye have of God . And ye are not your own , for ye are bought with a price ; therefore glorifie God in your body , and in your spirit , which are Gods . Consider deliberately this Christian truth , weigh all these words , and ye shall see how much ye belong to God , and ought to live for God . Reject not this as a matter new , or too high ; it much imports to your good . If you cannot comprehend it , at least admire it ; and since they are truths , you ought to believe them ; by Faith you shall enter into an estimate of your estate , and acknowledg it is so divine and eminent , that you cannot comprehend it , but can onely say that he that is all power will effect great things in you . Now if you will endeavour to profit by these proposed verities ; First , take heed you commit no sacriledge in serving any other but God , since ye are consecrated for his glory ; be careful to refer your self unto him , and to offer to him all your actions , be they never so little , for they all belong unto him , and he knoweth how from the lowest , meanest things to bring honour to himself .

Secondly , seeing God hath separated you from the world , consecrating you for his glory , and that , by Baptisme , solemnly in the face of the Church , you have renounced all its greatnesse , and varieties , Take heed you deceive not God , or rather your selves , adhering to the creature , searching after , and following the Vanities of the Time ; but see that in pursuit of this promise you have made to God , you do disintangle your selfe all the days of your life , as much as you can possible from these Creatures .

Thirdly , take your affections off from them : and if you will do well , despise them all for God , that your heart , consecrated by an Vnction so holy , may be only for God , and love none but God . The best foundation of Piety is to enter into a great esteem of God , and what you are unto him , so to contemn the world and all therein .

Fourthly , Seeing you have no right to your selfe , being marked with the character of Gods substance ( so Saint Cyprian calls the love of God ) and are wholly his , let him make use of what is his ; go out of your self , go out of your own Interest to God , aim at nothing but the glory of God , and therein place your principall care ; for there is nothing more important in the life of a Christian , nothing more profitable or necessary then to leave wholly himself to God , and to search diligently after God only . This it is that God requires of you , for this benefit whereunto you are obliged in the susception of Baptisme , and by the state of Christianity .

CHAP. III. Of the Filiall adoption of God , whereto all Christians are called .

THe mystery of the Incarnation , a work of Love , and the Master-piece of God , ought to be considered as the foundation of all the Mysteries of the Life of the Sonne of God . From this they have their dignity and excellency ; from this they flow as from their source and principle ; this we ought to look upon , and adore as the Cause of all our happinesse , for in and by it we have all that we can-desire ; all the greatnesse , all the priviledges and abundance of grace communicated to us in the state of Christianity flows from this ineffable Mystery as its spring . It requires an eternity to consider so worthy an object , to look into the excellencies , and to contemplate the effects thereof .

Let us here make a pause to consider this grace the most advantageous of all we have received from the Son of God in this Mystery , which gives us right and admission to all the rest , the grace of Filiation , which makes us children of God by adoption , a grace given to men , when the Son of God becoming man , made men the sons of God . By this benefit we are no longer the sons of Adam , but of Iesus Christ , who is God , called by the Prophets , The everlasting father . By this grace Christians have a new being , a new life , which honoureth and imitates the new life of Iesus in his holy humanity , springing from this as its source and principle . For as the word unites it self to our nature in the Mystery of the Incarnation , replenisheth and dwells in it as in his proper body , consecrates and elevates it to all the Grandeurs of his divine Filiation ; so the same Iesus unites himself , not personally , but by a new Grace , and after a singular manner , proper to the state of Christianity , consecrates us , dwels in us , and advanceth us to the communication of the rights , goods , and greatnesse of his filiation , and would have us ( O excesse of love ! ) to be that by grace which he is by nature , which he would have not onely to be accomplished in glory , but in grace , not onely in Heaven , but upon Earth , where we are truly Sons of God , and in that quality henceforward , we enter into alliance with him , we have right to his heritage : and , which is more ( O that we would consider it ! ) he gives us power to call God our Father , to look up to him as such , to relate to him in this quality , in further assurance whereof he gives us his spirit . This St. Paul teacheth , Rom. 8.15 , 16. when he saith , Ye have received the spirit of Adoption , whereby we cry Abba Father , the same spirit it selfe beareth witnesse with our spirit that we are the children of God . It is an effect of the mystery of the Incarnation , and priviledge and excellency of Christianity . Let us deliberate further upon it . St. Iohn , summing up the graces received from God , in the Mystery of the Incarnation , ranks this the first , for it is the foundation of the rest , saying , To them he gave power to become sons of God . Jo. 1.12 . If you would comprehend some part of this great favour , think that as there is nothing in Divinity greater then to be the Son of God by Nature , so ( but to be God himselfe ) nothing is greater then to be the Son of God by grace . St. Cyprian admiring in God the title of Father , sayes , It is an ineffable name containing the Mysteries and Secrets hid from our spirits , incomprehensible by our understanding . If then to be Father in the Deity be a thing the most mysterious and ineffable that our souls can imagine ; by consequence , to be son of such a Father is a favour and dignity incomprehensible . The beloved Disciple causeth us to admire at this great benefit , when he says , Behold what manner of love the Father hath bestowed upon us , 1 Joh. 3. ● . that we should be called the sons of God , and be such in effect . St. Iohn Damascene speaks to this purpose , That the eternall Father sent his Son into the world to produce Children that should be such to him by Grace , as Christ is unto him by Nature ; and therefore in pursuit of this Commission , the Son of God , from the time that he became the son of man , hath created by his power , begotten by his love , and acquired by his merits , and given by his Spirit , many children to his Father , who can breath nothing but glory to his Father , and no longer live , then by his Spirit and Life .

But to search with greater admiration into this Truth , we must consider the manner by which he creates in us so divine a work . We must observe , that in Baptisme , we not only receive grace , and faith , by the habituall vertues and gifts of the holy Spirt , but are also marked with the Character of God , received and owned as his children . The manner whereby God effects this is admirable ; for as the Father hath sealed Jesus Christ with his Seal , and made him his Son , communicating to him his Essence , and making him altogether equall to himself ; so Jesus Christ doth comunicate to us what he himself is , marketh us with his seal , makes us and owns us as children , and makes us as it were another himself . Wonder , saith Saint Augustine , and rejoyce , brethren , we are made of Christ In pursuite of this benefit , the eternall Father hath given us the Spirit of his Son , which dwels in us , Rom. 8.9 . according to the Apostle . What can we think to be greater ? If we go further herein , we shall find , that we are not advanced to this admirable estate of being the children of God by any simple acceptation , or by bare ceremonies , but by something more reall that passeth into our souls , as Saint Paul implies , by these mysticall terms : Not by works of righteousness which we have done , Tit. 3.5 . but according to his mercy he saved us . It is not for our works , saith he , that the washing of regeneration , and renewing of the holy Ghost , that the spirit is given us by Jesus Christ , and that Jesus is sent upon this design by the eternall Father , three circumstances worthy great consideration .

To conclude the greatness of this benefit , let us observe with Dionysius the Areopagite , that we are advanced to this divine estate by a new birth , and divine regeneration ▪ which the Son of God operates in us in the bosom of the Church our Mother , to the honour of God , and in imitation of his eternall generation in the bosom of God the Father .