In this following most excellent Dis­course, there are laid down four and twenty points, by which may be known who are truly illuminated men, and true contemplators.

SO great & many things (dearly beloved) are to be handled at this time touch­ing the Argument, I lately promised to dis­course upon, that according to my constant custome, I cannot take the Gospel of the day for my Text, nor use many Latine words.

But notwithstanding those matters that I shall handle, shall be such as may be easily confirmed out of Scripture.

In the first place (beloved) I would not have you ignorant, how there are very many to be found, who attain to a clear know­ledge, understanding, and a rational decern­ing in Heavenly matters; but it is altogether by Images and Forms in their fancy; impres­sed there sometimes by the study of Scrip­ture, sometimes without it. Many of these when this speculative Light of their own in­tellect by the aforesaid means; either by the study of Scripture, or some way else begins to shine, they sit down in it, abundantly satis­fied; but all such (questionless) are far enough from the top and highest degree of perfection: but if any one such could be found, who had pierced and passed through the fore mentioned attainment, and were totally and centrally mortifyed to it, and who had got above all sorts of Images and Forms in the fancy; Such a one would infi­nitely be more dear and acceptable to God, then an hundred thousand of the other sort of men, who live in their own habitual in­stitutions, and modes, taken up by them­selves, out of self-will, and insensible and intelectual Images, so totally taken up with [Page 6] them, that they take no care to deny and mortifie themselves. For indeed God is al­together hinder'd from entering into and possessing such, by reason of their self will, and their own proper working in their own strength, by which they are detained in their own dearly beloved, and delighted in intel­lectual imaginations. But those that have passed through such, and by a kind of dy­ing have resigned up themselves to God, and have gone out of all manner of imaginary comtemplations, and finally with humble resignation, have offer'd and given up them­selves, free and naked, above all intellectual imaginations, (as St. Dionisius saith, that the Light of Faith requires, that a man should mount above the utmost power and capaci­ty of reason, or intellect:) such (I say) as have come to this state, in them God finds a resting place, where he may dwell and work all their works in them; when, where, and in what manner he pleaseth: For when as God seeth in them no impediment, he works in them his own work, and doth act and lead them to himself, and in himself. Such men as these are unknown to any; because there lives and conversations are hidden to all, unless those that are of the same Attain­ment, State, or Complection, of which I fear [Page 7] there are very few. But to this heighth and perfection of Life, no man can attain, but by the profoundest and deepest humility, a per­spicuous and pure intellect, and a clear and illuminated reason. Although indeed (which cannot be denyed) once many intelligent Spirits which by Nature are nothing else but pure intelligences, fowlly erred, and fell from that eternal Unity, and were also for­ever secluded out of the Chorus of Angels; the same thing likewise happens every day to such which look upon themselves with self-pleasing flattery, and by usurping self-will, and a vain complacency in their own subtilty, make themselves like those fallen Angels. Wherefore (beloved) it concerns us to know, and to be able to distinguish, who are truly illuminated and wise Contem­plators. Truely I have found so far as may be gathered from Scripture; four and twen­ty Particulars which a truly illuminated Man ought to have in him: which Particulars I shall willingly deliver at this time, and so conclude.

• 1. The First Particular, even the chief Do­ctor of Doctors, and Teacher of all true Wisdom and Knowledge; Christ Jesus our Lord mentions, where he saith,
  John 13.
  By this shall all men know that you are my Disciples, [Page 8] if you love one the other, and shall keep that my Commandement, which I commanded you,
  John 15.
  that you love one another even as I have loved you; as if he should have said; al­though ye have all knowledge, and skill, all Mistery; if there be wanting Fidelity, and Charity, it profiteth nothing. For it is said of Balaam [...], that he was endowed with so piercing and subtile a wit, and reason, that he foresaw those things which God many hundred years afterward brought to pass, and manifested: but this profited him no­thing, because as he ought he did not faith­fully in love adhere to the truth known; Thus much shall suffice for the first point.
• 2 The Second Point is this; namely, That he be free from, and totally delivered from self; which notwithstanding will never seem so to him, but rather he will always think that he ought yet more and more to be di­vested of self, and to renounce all things.
• 3 The Third thing is, That he be deeply and thoroughly resign'd to God, in so much that God may not find in him the least impedi­ment; but that he may work freely all his works in him, which perfection he will not rashly ascribe to himself, but will think himself of all men farthest off from it.
• [Page 9] 4 The Fourth followeth, That he do totally go out of, and deny himself, and all thing else, in which he hath heretofore inordi­nately loved, sought or intended himself, whether they have been things Temporal or things Eternal.
• 5 Fifthly, That he seek not his own or himself in any measure; either in himself, or any Creature.
• 6 Sixtly, That he alwayes, and in all places diligently attend, and observe what God re­quires of him, and what he would have him to do, and chearfully (relying upon Di­vine Grace) perform it; and satisfie Divine expectation; but not in the least what ever, from thence arrogate to himself any thing.
• 7 Seventlhy, That continually without in­termission he conform himself to Divine Will, so as that he will nothing else but what God willeth.
• 8 Eightly, That he would so strongly and powerfully work and excercise himself in God, and by and immence force, strongest bands of love so bind and unite himself to him, that God may not as it were do any thing in himself without him, nor he like­wise perform any thing without God.
• 9 Ninthly, That in all things which shall happen to him, whether they be pleasant or [Page 10] bitter, yea in every work, in every perfor­mance, in every place, at all times, he enjoy sensibly Divine presence.
• 10 Tenthly, That he receive nothing at all whether it be grateful or grievous, as from the hands of any Creature; but all things nakedly and simply as from the hands of God. Whatever God shall do, or permit to be done by Creatures, he receive it no otherways then as from God himself.
• 11 The Eleventh point is this, That he never suffer himself to be in any measure over­come, or taken with a natural delight or sa­vour of any Creature, without true and ac­countable necessity.
• 12 The Twelfth point is this, That neither he be to much deprest or overwhelm'd, nor immoderatly vexed or inwardly grieved, with any whatever adversity which may happen to him from the truth, but alwayes constant­ly adhere to the truth.
• 13 The Thirteenth point, That he suffer not himself to be deceived by any false Light, or by any glistering shew of any Creatures; but chearfully and lovingly leave all things as he found them, making the best of every thing, and contending earnestly to be made the better by every thing, and by nothing to be made worse.
• [Page 11] 14 The Fourteenth point, That he be always upon his guard, sufficiently provided of, and armed with all sorts of Vertues to resist all Vices whatsoever, that so he may never be otherways then Conquerer, and in all conflicts bear away the Palm of Vi­ctory.
• 15 The Fifteenth point, That he nakedly en­deavour to understand and contemplate (so far as God permits, and he be able) truth, as it is in it self, and according to it lead his Life, and study to satisfie and answer the known truth in every thing.
• 16 The Sixteenth point, That he be perfect, just and upright, and that he esteem himself nothing less than so.
• 17 The Seventeenth point, That he be spa­ring in Words, yet full of inward Vigour and Life.
• 18 The Eighteenth point, That his Life be faithful, retired, humble, which by a good Example rather then Words may Preach to all, and Speak by doing.
• 19 The Nineteenth point, That he suffer him­self willingly to be overcome by all which contend with him, and that in all things which belong to himself, but not in things which concern God.
• [Page 12] 20 The Twentieth point, That above all things he seek the Glory of God, and aime at, and intend nothing else in all his acti­ons.
• 21 The Twenty first point, That he rejoyce not at all in any Priviledge, which he hath in any thing above others; but that he al­together himself is unworthy of the least.
• 22 The Twenty second point, That from his Heart he believe himself to be one of the most unprofitablest men in the World; yet nevertheless, let there be always found in him great Vigour, Faith, Hope and Charity; and let him not at all value his own Wis­dom, nor all his works done by humane reason.
• 23 The Twenty third point, That in all his Words and Works he set before him as in a Glass, the Life and Doctrine of our Lord Jesus Christ, and that in them he continually contemplate himself, and as much as possi­ble, renounce, cast away, and mortifie all whatsoever shall be found in him, unlike to the lovely Image of our Saviour.
• 24 The Twenty fourth and last point, That after all, he now as it were first begin, like a little Child as yet, to make proficiency in true profound deep and perfect humility, and think no other ways, than that he is now to [Page 13] begin to implore Divine benignity, that it would find him out a way and afford assi­stance, whereby he may become a good man. And if he be esteemed so by some, or else for that cause he appear vile and base in the eyes of men; even that will be more grateful and acceptable to him, then if he should enjoy the favour and good-will of all.

But I fear my beloved, least I have been too tedious; Therefore these are the signs of a rational and purged ground, which the Splendour and beautiful Image of all truth doth enlighten and teach. Let every one therefore look within himself, and diligent­ly search, whether he find within himself these twenty four Points, which if he do let him rejoyce; but if he do not, let him know that his understanding, though never so lofty and towering, nor all his subtile and witty works of his own reason, worth a rush; for he that is the Fountain & Pattern of all truth, can perform in him no supernatural work, unless he do prevent him by his singular and special grace, as we read he did to St. Paul. But this in my judgment happens very [...]arly in these our times. Finally, let the Eternal Truth our Lord God, grant that we may all be made by his grace, true Contemplators [Page 14] in true and perfect humility, to his Praise and Glory.

Amen.

Here followeth a Golden Alphabet, deli­vered by the Layman to the Doctor, that by it he might begin to mend his life. Frequently to read which, and according to lead our lives, without doubt would be exceeding profitable to us All.

• A ATtempt in the fist place, and set upon a good, pure, and spiritual life, not triflingly or childishly, but stoutly, and with a resolved manly mind.
• B Both do good, and shun evil, and that carefully and diligently.
• C Conserve, and keep the most congruous and modest mean in all things.
• D Diligently learn to bear about with you, both inwardly and outwardly, modesty and humility.
• E Extirpate and utterly deny for Gods sake your own will, that so you may remain in union with God.
• [Page 42] F Fervently, constantly, and seriously per­severe in God.
• G Give your self with joy, simply and stu­diously to obey, and shew thy self willing and ready without murmuring to all, what­ever is of God.
• H Hanker not after, nor look back upon the world.
• I Inwardly accustom thy self to ruminate and meditate in thy heart, upon divine and spiritual matters, and with tears bewail and deplore thy former life.
• K Keep constant guard, and couragiously resist the temptations of the Devil, the World, and the Flesh.
• L Leaving behind all temporal things, con­tend with a cheerful and valiant mind after Eternal.
• M Mind alwayes to preserve a love to God, and your Neighbour.
• N Never covet any mans goods, of what nature soever they be.
• O Orderly make the best of all things, and never turn any thing to the worst.
• P Punishment, and remorse for sin, from whence soever it happen to you, whether from God or from Creatures, take it kind­ly, and receive it with a submissive mind.
• Q Quietly and heartily forgive all, what [Page 43] ever they be, that have offended you, or done you any injury, in thought, word or deed.
• R Retain with all possible diligence, thy chastity, both of Body and Soul.
• S Seriously observe meekness and mildness in all things, and study to be made better by all things.
• T Take heed that without guile, hypocri­sie or fraud, you keep your Word, and ob­serve Faith with all men; and exercise your self in works of charity, both bodily and spiritual, according to your ability.
• V Vigilantly take heed, neither in eating or in drinking, or any other matter you exceed due measure.
• X XTS. Life and Doctrine revolve always in your mind, and to the utmost of your power imitate it, and lead your life accord­ing to it.
• Y Ymportune the undefiled Virgin-mother with devout Prayers, that she may be assi­sting to you in the through learning this my Institution.
• Z Zealously accustom your self with severe Discipline, to keep under and bridle your will, and sensual affections; that they mildly yield to what ever God shall do with you, or suffer to happen to you.

A Rare and Devout Sermon, which the Doctor Preached in a certain Mo­nastery after his Illumination, con­cerning Christ the true Bridegroom of the Soul: and how the Soul ought to follow him in True, Modest, Humble and Patient Resignation: and how Christ doth first divers wayes prove the Soul, and at last gratiously re­ceiveth it. This Sermon may not unfitly be Preached upon the Festival of some Virgine.

IT is now two years ago (if I be not deceived Dearly Beloved) since I last [Page 70] Preached unto you; and in that my last Ser­mon, I delivered to you 24 Particulars, or Articles. And as you may remember, it was my usual custom at that time to mingle many Latine Words and Sentences in my Sermons, which for the future I shall in no wise do. But when I have a mind to use the Latine tongue, I will do it amongst those who are skilful in that Language, and can understand what I have to say. But now for the obtaining of Divine grace and assistance, let us say over the Angels Salu­tation.

The Verse which I have pitched upon for my Text (Dearly Beloved) and to which I shall confine my self throughout my whole discourse, is this: Behold the Bridegroom cometh, go you forth to meet him.

The Bridegroom, is Christ Jesus; the the Spouse, is humane nature. We there­fore all (Dearly Beloved) are called Spou­ses of Christ, and we ought therefore in duty to go forth to meet him. But alas! the fault is on our part. For the true Wayes and right Pathes, which lead to meet the Bridegroom, are become very desart and overgrown: And we, alas! do little take notice of them, and too seldom and very [Page 71] rarely now adayes is any one found, that entred into those Pathes. But there are many other Roads, in which multitudes go astray. So that rarely do any now arise and go forth to meet the Bridegroom, as I shall God willing hereafter shew you. But now, least I should be too tedious, I will in silence pass over. But whereas we are all called Spouses, I must first lay open what behoveth every Spouse to do, that she may go forth to meet her Bridegroom. First therefore, it is the duty of every faith­ful Spouse, to be bashful and modest, and to avoid all things that may offend her Bridegroom; as for example, such as the vain glory of this fallacious and ill-reward­ing world, pride, envy, and other common sins of the world: Also, all the pleasures of corrupt nature, whether it be in profit or idleness, or in any other things whatever, but what are upon a true and rational ac­count necessary. And when the Spouse hath rejected such and the like things for the love of her Bridegroom, then she beginneth somewhat to please her Bride­groom. Secondly, If thou wilt yet more please him, she must humbly bow and in­cline her self, and offer up her whole self [Page 72] unto him, saying both with heart and voice, Ah most sweet Lord and Bridegroom, thou knowest the hearts of all; therefore I do with my whole heart profess unto thee, that I will freely and with a willing mind do all whatever I shall know or be able, which thou teaching me, I shall see to be acceptable and pleasing to thee, neither will I ever de­part from thee, but perpetually and with all my might cleave unto thee. When there­fore the Spouse hath thus bethrothed her self, the Bridegroom now turning his face, to her begins to behold her, and commands that some rich Jewel be given her; you will ask me what Jewel? I an­swer, such an one as this, namely, That she be sussered to be exercised both inwardly & outwardly with divers temptations, as his manner is to do with all his singular and choice Friends. Then it falls out, that if the Spouse be yet somewhat tender and deli­licate, she strait addresses her self to her Bride­groom, saying. Ah my most merciful Lord, these are exceeding strange and unusual things, and too too heavy, such as I never felt the like, and they make me greatly fear, how I shall be able to bear them, and subsist under them. Wherefore I earnestly entreat thee, most dear Lord, to [Page 73] take off this burden, and free me of it. The Bridegroom answereth her: Tell me my beloved Spouse, doth it seem equitable to you, that the Spouse should fare better then her Bridegroom, thou must first of ne­cessity in some measure follow him. And certainly it is altogether comely, just and al­so tollerable, that the Spouse should endure something, at least for the love of her Bridegroom. When this the pleasure of the Bridegroom is made known, the Spouse is stricken with terrour, and trembling, saith to the Bridegroom. Oh! my Lord and Bridegroom, I beseech you be not angry with me, for I am now ready to obey thee; Therefore suffer what thou pleasest to fall upon me, I will through the assistance of thy grace bear all for thy sake, willingly and contentedly. When the Bridegroom hears this, he conceives a greater love to his Spouse. And therefore bestows upon her yet a more excellent gift, namely, that all her performances, exercises, wayes, and all her works, yea, and at least whatever she does or leaves undone, although they be all good in themselves, yet they seem to her self wholly unsavoury. Furthermore, she ac­counts her whole time lost, whatever she spends it about, though that which she doth [Page 74] be good; and that in all she offends the Bridegroom, and continually fears that af­ter this lise she shall suffer grievous punish­ment for all. Furthermore, this gift is granted her, that she be had in derision by most, and that her whole life and conversa­tion, as meer folly be vilified and set at naught by men. But by this means the Spouse becomes much weakned in her na­ture; so that she thinks every hour she shall dye no other death. And whereas she is yet tender, faint-hearted, and fearful, she is exceeding terrified. Wherefore she earnestly calls upon her Bridegroom, saying. Why is it most sweet Bridegroom, that thou leavest me in this sad condition, when thou notwithstanding knowest full well that I can­not possibly undergo it, but it will cost me my life. The Bridegroom answers her, Why how now my chosen Spouse, if thou wilt go forth to meet the Bridegroom, it is equitable and congruous, that thou shouldst at least in some things at first follow him; and travail part of the journey he went. Whereas therefore the Bridegroom suffered death for the love of his Bride, and endured most direful torments, and innumerable pains 33 years, think you it not congruous to rea­son, and every way fitting, that the Spouse [Page 75] also out of love should endure some hazard of death. Certainly, if your love were great & faithful toward your Bridegroom, it would easily shut out all such fear from you. The Spouse fearing, such or the like, answers from the Bridegroom, is ceased upon with excee­ding great fear and shame: and speaks thus from her most inward bowels, with heart and mouth to her Bridegroom. Now most loving Bridegroom, I fully understand that I have done unjustly and evilly: and I am even overcome with fear, and do grieve truly with my whole heart; because I have not re­signed my self faithfully unto thee, even un­to death. And behold, hence-forward I commit my whole self to thee; That what­ever thy will and pleasure is, the same may be mine, whether it be sweet or whether it be bitter, whether it be health or whether it be sickness, whether death or life, or what­ever it be that thy pleasure is shall come up­on me, shall be welcome to me. And so for the future, I wholly renounce my own will; and so surrender and offer it up to thee, as never-more hereafter to re-call it or desire it.

Thou also most merciful Bridegroom, do with me a sinful wretch, whatever thou wilt, both in Time and in Eternity. For as [Page 76] much as of me is, I plainly understand that I am unworthy that the earth should bear me. When now the Bridegroom perceives so resolved, so constant & perfect a will in his Spouse; What do you think he doth to his Spouse? Even this, [...] hath mercy on her; but how you will ask? Why thus? He will then first reach out to her an excellent and glorious Cup, namely this, That over and above all the pressures, temptations and straights in which already she is held, he permits that far more, and far more grie­vous then ever she suffered before to fall upon her. The Spouse by this time under­standing this to be the pleasure of her Bride­groom, suffers all willingly and freely, for the love of him. And bowing her self humbly to her Lord, saith; Even thus most dear Bridegroom is it most fitting and meet, that not what I will thou shouldst will, but what thy Will and Pleasure is that I should will. Wherefore for thy sake, I will freely and with a willing mind take off this Cup, and receive this gift of thine, let it torture and afflict my nature as much as it will; ne­vertheless, I accept of it as at thy hand. Whilest therefore the Bridegroom in his E­ternal Wisdom beholds this will and resolu­tion in his Spouse; she is rendred above [Page 77] measure dear unto him. So that even out of superabundant love, he permits her to suffer through her whole nature by the said Cup of pretious affliction given unto her, until she be throughly purged and cleansed from all her spots, sins, and imperfections. But then he saith unto her. Arise now my beautiful and comely Spouse, for now thou art all fair, and there is no spot in thee; and with­all looks upon her so amiably, and kindly, as is far above all Expression.

After this the Eternal Father of the Bride­groom cometh also to the nuptials, and joy­fully saith to them: Arise quickly make haste. It is time that they be led to the Temple, and joyned together in a marriage league. And taking both the Bridegroom, and the Bride, leads them both together to the Temple, and joyns them mutually to himself, and with so strong and great a mu­tual nuptial love doth couple and bind them one to the other; that neither in time, nor in eternity can they ever more be put asunder, or separated one from the other. Now whilst these nuptials are celebrating, the Son the Bridegrom saith to his Father; Eternal and most loving Father, whom will it please you, shall be our Cup-bearer, and Comptroller of our nuptial Feasts? The Father made an­swer, [Page 78] and said: This office and business be­longs to the Holy Ghost, and he shall be the Governour of the Feast that day. Pre­sently without any delay, that Magnificent, Highest, and Most adorable Cup-bearer gives the Spouse to drink, and take off such an overflowing Cup of Love, that she is wholly overflowed, and drowned in Chari­ty; and altogether flowes forth, and is dissol­ved, and melted into her Bridegroom. And falling into an Exstasie, she becomes so drunk even with over much Love, that she looseth and forgetteth her self, and all other Crea­tures, both such as are in time, and such as are in Eternity. For truly (beloved) who­ever attaineth to these nuptials, the same then first is arrived at the very true solemnity of joys indeed, and of Eternal nuptials. And whosoever is made such a Spouse, such a one is become a true Worshipper; adoring the Father in Spirit and Truth: John 4: and the same hath found peace and joy in the Holy Ghost. For verily in these nuptials there is joy upon joy: as also there the peace is greater, and Triumphant joy more abundant in one hour, then all Creatures whether in time, or in Eternity can make. For the joy, which the Spouse here takes in her Bridegroom, and re­ceives from him, is such, and so great, that [Page 79] no Reason, no Sense can possibly understand it, attain to it, or be capable of it. At these words, One cryed out with a lond voyce: It is true, it is true, it is true. And immediatly fell to the Earth, as if he had been dead. At which sight, a certain Woman spake aloud to the Doctor; give over Master Doctor, or else this man will give up the Ghost in our arms. The Doctor answeared? Well dearly be­loved, if it seems good to the Bridegroom to take away with him this Spouse, we ought willingly to leave her to him. But be ye si­lent a little while, for I shall even now make an end.

Let us all (I beseech you, dearly beloved) let us all with one consent lift up our voyces unto Heaven, unto the Lord, imploring his mercy. For truly, it is a thing extreamly to be bewailed by us, that we should be made such Fools, so dull, and sottish; as that, not­withstanding we are none of us ignorant, how we are all called the Spouses of God; yet scarce one of us, or very rarely, hath the courage to hazard his Nature, in manfully following the Bridegroom, until he be found worthy to be made partaker, and taste by experience somewhat at least of the wonder­full and most pleasant solemnization, of these supream Triumphs, and most happy nuptials. [Page 80] Verily, in these latter times there are but few such found, as do in truth go forth to meet the Bridegroom; such, as of old time there were many. Wherefore it exceedingly con­cerns every one, to examine, and seriously and diligently to try himself; and to have a vigilant care of himself: For now the time draws near, and is even at the door, when the greatest part of men will indeed have Eyes, and yet see not, and Ears, and yet hear not.

Wherefore now, my dearly beloved, come on, let us all do our utmost endeavour to come to the experiencing of these most plea­sant, & even too too happy nuptials. B [...] that I may pursue my purpose, & come to a con­clusion; After that the Bridegroom and the Bride are gone asunder, & withdrawn each from other, & the Bride again coming to her self, perceives that she is yet left in this time of exile, she saith to her self; Ah me miserable wretch, am I here again? And begins to be somewhat sad. But she is now so modest, so sunk into the depth of humility, and finally so perfectly, and fundamentally resigned to her Bridegroom, that she durst in no measure think of the injoying, or desiring his com­pany, for she very well know [...]s, that she is altogether unworthy of it. Notwithstanding [Page 81] the Bridegroom neglects not ever now and then to have an Eye upon his fair beloved, and dearest Bride, knowing full well that none can comfort her but himself. And now in the winding up of my Discourse, let me give you this caution (dearly Beloved.) Let it not seem strange unto you, what I have said unto you touching the Discourse, which the Bridegroom and the Bride have with one another. Certainly no man can believe, except he have had experience of it; what strange kind, and unheard of Discourses the Bride hath with the Bridegroom; Neverthe­less the Holy Scriptures also oft make men­tion, how a loving and devoted Soul Dis­courses with the Bridegroom, and in such a manner, that her words hardly will bear sense with them. Which also sometimes happens even at this day; namely, that the Bride useth such expressions to the Bride­groom, that if any one heard them, he would certainly say, she were either drunk or mad. But I fear (Beloved) I am too tedious.

God therefore and our Lord Jesus Christ the true Bridegroom grant, that we may be all made his true Spouses, and be able to go forth to meet him in true and great Humili­ty, and deep and perfect resignation of our [Page 82] selves to him, to the Praise and Glory of the Almighty God.

Amen.

A Sermon of the Doctors Preached to the People, in which he sharply reproves Sin.

VVHat shall I say, or where shall I begin my Discourse (Dearly Belo­ved) seeing 'tis obvious to every Eye, how ill it is with us in many things, and unless we amend our Lives, undoubtedly things will grow worse, and worse, and more dan­gerous? But before I enter upon my Dis­course, I earnestly beg this of you all; that none of you would take that grievously, which I shall say unto you. For truly, it is more needful at this time to speak the Truth [Page 87] plainly, and openly, then it hath been any time these two or three hundred years, or upwards. Whereupon I have resolved with my self to reprove the Faults of us all in general, and not at all to flatter any man; but without any daubing, obscure glosses, or comments, to speak simply and nakedly, whatever the Lord shall teach, or suggest to me: being ready for the Love of God, to undergo any thing that shall be laid upon me for this cause. But if I shall be hindred by the shortness of the time, to finish now what I have to say, I shall at another time (if li­berty be granted me) make an end of it. Truly, I have purposed to handle so many things in this Sermon, that I will neither meddle with the Gospel for the day, nor speak any thing of blessed Gartrude, to whom the day is consecrated, nor mingle any La­tine sentences in my Discourse, that so I may have the longer time to speak what I intend. I have only taken for my Text a Verse or two out of this days Gospel, upon which I will only insist. The Words are these;

The Pharisees bringing a Woman taken in Adultry to our Lord, set her in the midst, and accused her, that she ought to be stoned; The Lord said unto them, He that is with­out Sin among you, let him cast the first stone.

When they heard this, they went one af­ter another out of the Temple. Verily (Beloved) if in these our days, our Lord Jesus Christ should speak the same Words to us Christians; I verily believe, very few of us could remain behind, who ought not to go forth. And least whilst I am reproving others for their faults, I should seem to pass by my own, and the sins of our Order; I will begin with my self, and my Brethren, the Preachers and Confessors. How many think you of us, would stay behind upon these Words of our Saviour, who being conscious to themselves of no sin, would not be com­pelled to go forth? Truly we are called, and accompted poor, and live upon the Patri­mony of the Crucifix, that is, upon the Almes of the faithful. But how worthily in all things we answer this our calling, the Lord knows, and the Devil knows. Truly I fear there are very few among us, who in hearing confessions do purely love God, and aim at his Glory: Of which thing this is an evident Argument, that for the most part, we are more ready to hear the confessions of the Rich, than of the Poor. And that this is so, is plain by this. If any such of us be taking the confession of any Poor man; and word be brought us that such a Lord, or [Page 89] such a Lady is come, we presently arise in hast, and dismissing the Poor man, hie us away to my Lord, or to my Lady. And why is this? but because we are covetous, and love honour, and are tickled, if we can make our braggs, that more Lords and La­dies make their confessions to us, then to others: in the mean time we make mention of the Poor Saints. But how, and in what manner we be have our selves towards those Rich ones, God the righteous Judge knoweth. Certainly it is our duty to teach them the way of Truth, and uprightness, and in what manner they ought to lead their lives; and not, when they desire to have their wicked and unlawful customes in­dulged, and permitted, to frame and invent many subtil Glosses, and shifts, and tell them their leud customs are not repugnant to the Scriptures. Nevertheless we tell them, that which is false. For the Scripture no where saith, that covetousness, pride, luxury, or the like sins may be indulged, or permitted; Nei­ther is this any other than the inventions and council of the malignant one. Wherefore (my Beloved) those of us, as are such Con­fessours, do shew unto you not the way of truth, but the way of perdition: and so we first run head-long into the Pit of eter­nal [Page 90] perdition, and then also lead you along with us into the same; there is onely this difference, that we shall be thrust lowermost, and you cast upon us into those pains. But though ye rich men are not so deeply plun­ged into those pains as we; yet your con­dition shall not therefore be the better; see­ing your own Reason, and Conscience of­ten tells you, that we in no wise shew unto you the right, and safe way. Further more, we in duty ought also (beloved) when we are in the Pulpit, to preach unto you the right way, and in few words, without ly­ing and glossing, to shew unto you the very truth. Which if it ever were needful to do, is now much more needful. But alas! the most of us, are too too foolish, and co­wardly, and stand more in awe of men, than of God. Now the reason of this is, that in these our times, matters are come to that pass, that if any of us will speak the very truth, he will hardly be tollerated almost in any Monastery, nor suffered to Preach: and presently another shall be put into his place, who will reject, and confute whatever the former hath said.

Truly (Beloved) things are not right a­mong us; therefore I will not be partial, but speak the Truth. Nay, rather I will [Page 91] (as the Lord shall enable me) simply set before all our eyes in general, of what state or condition soever we be, our vices, and failings: let what will befal me therefore; I will endure it all willingly, for the love of my Lord God. He of you (Beloved) who is without sin, (if there be such a one) let him cast the first stone at them I have mentioned. What I have hitherto spoken, may, at the first view, seem as if I had onely aimed at my Brethren of our Order. But my intention was nothing less, than onely to mark out them: but my reproof was dire­cted against all those, together with our selves, who hear confessions, and are Preachers of the Word: whether they be Pastors, or Priests, or of some Religious Order, of what rank soever they be, to whom the aforesaid Authority is committed, and given: To all these (I would have you to understand) was my discourse dire­cted. Here now I should say something of the Bishops and other Prelates of great Au­thority, and Power, who hold many Churches. But I suppose here is not any one present. Nevertheless, least any should think, that if I pass over these in silence, I do it for fear of them, or upon some other consideration, as if I would flatter, and seek [Page 92] to curry favour; I shall (I say therefore) say something of them: and there will not be wanting some, or other it may be, that will go and tell them what I say; which thing I shall not at all mislike, nor be troubled at. Certainly, in what Province soever any Bi­shoprick is, the Bishop is the Pastor of that Province, how far soever the bounds of his Jurisdiction or Diocess extends. He is, I say the Pastor, and Head of his Bishoprick, and that, for to feed his People; and to take all vigilant care, that the whole Flock committed to his charge, be trained up in the due observation of Christian Religion and Christian Ordinances. But alas! when as now for the most part the Pastors are blind, no wonder, if their sheep go astray, and become a prey for Wolves. But what need I use many words, when you easily perceive what I hint at? I fear truly, that many of our great Priests, and potent Prelates, who hold at one time many Churches, are like­wise held and entangled themselves in many, and grievous sins; and are sometimes even worse than thieves, and robbers; for these onely rob men of their Goods, but these wicked, and unworthy Priests, rob and plun­der even God of his Goods; for all Church livings are Gods, and his Almes, which of [Page 93] right he hath given to none, but to such, as are careful to spend them in his service. But when it comes to pass, that such a Priest lo­den with many Churches, dyes, what kind of Will and Testament leaveth he to his Heirs? Verily, a lamentable one; for the same way, which he walked in himself, doth he shew unto his Heirs. For his Heirs greedily catch his Goods, and hasten with them to the same place of Perdition, whi­ther he is gone before. At least if they dye without Restitution, I am not able in a short Discourse to express, how dangerous their estate and condition is. But let him who is without sin among you, cast the first stone at them.

And now in the next place, I must have a word to the Secular Priests, of inferi­our rank; many of whom (I fear) do too too sinfully, and dangerously lead their lives: Plainly, whatever Priest follows the course of Gamesters, and Fornicators, such a one is worse than Judas, who betrayed our Lord and Saviour: as it may easily be pro­ved.

For Judas was a thief, a slippery fellow, a betrayer of our Lord Jesus Christ. But a Priest, he hath an Ecclesiastical Benefice, which is Gods, who therefore hath granted [Page 94] it to him, that he should perform his Office, and permits him to take of it what is neces­sary for life, and what he cannot without in­convenience want; but if any thing remain over and above, seeing that is totally Gods; if he restore not to God in his poor Members, but spends it upon some other unlawful use; such a one truly commits a worse theft than Judas did. For such a Priest consumes the Goods of his God at Dice, and divers other wayes doth wast the Almes given to the poor, truly worse than Judas did. Fur­thermore, such a Priest with the same impure hands, fears not to handle his God upon the Altar, with which he hath touched filthily a vile Harlot; and kisseth her with the same mouth, by which God entred; and gives her his heart, which he ought to de­vote to God alone; and at last breaks his Vow, and Oath, which he made unto God, and therewith betrayes God, when he joyns himself to a woman, when as he ought to be united to God onely: neither doth it suffice him, to do this (as Judas did) but once, but he doth it often. Truly, Judas did but once receive the Lord in the Sacrament; and peradventure he neither was consecrated, as is the Priest, nor had made a Vow of conti­nence, as doth the Priest. From hence [Page 95] therefore do you your selves now judge (Beloved) whether such a Priest be not worse than even Judas himself. Verily, I am sufficiently afraid, that many now adayes out-strip Judas. But let all such (I beseech them) consider the frailty of their condition, and uncertainty of their life, and from their hearts amend their lifes; which of all things doth most concern them. Truly, I cannot but extreamly wonder, that any wo­man can be guilty of so much presumption, as to dare to suffer her self once to be touch­ed by any Priest. But now if Secular Priests, who are subject to the foresaid vi­ces, are worse than Judas the Traytor: we, who are called the Religious, and live in Sacred Monastical Orders, if we commit the like, we certainly are yet far more wicked. But if a Prelate commit such like, his sins are yet more grievous. If a Bishop, he sins yet more notorious. If lastly the Pope, his sins of all others were the worst, and most heavy. For by how much the higher the station is, by so much the more grievous is the fall, and greater the fault. But if a Virgin dedicated to God, a Monastical Virgin, shall commit any of these things, she doth exceeding enormously sin. For such a one ought both in body and Soul [Page 96] to conform her self according to the example of the Virgin Mother. For as our Lady the Glorious Virgin, brought forth her only Son without any violation of her Virginity; so all the consecrated Virgins have made a Vow to follow the example of the Most Blessed Mother, in all chastity; that they may be the better enabled to breed, and bring forth God, the Son of God continually in their hearts. But who is there here with­out sin? If such a one there be, let him first cast a stone at all these, I have mentio­ned.

But now whilst I stay over-long in repro­ving onely Spiritual Persons, or the Clergy; you Seculars and Lay-people may suppose I have forgot you: Therefore now I must bring you forth into view also. For nei­ther are you without sin, but even as we, so are ye in many things reproveable. But there is no reason, why any one should cast all that is said, upon another; but rather examine himself, and his own heart; where I believe (if he do it as he ought) he will find so much business at home, that he will hardly be mindful of others faults. But I beseech you (Beloved) do not take grievously those things, which I am now about to speak. Truly, I shall begin with the Su­pream [Page 97] Judges and Magistrates of this City. You therefore my Lords the Judges & Ma­gistrates, (if any of you be here) tell me I beseech you, how stands it, and what agree­ment is there between you and God? Ye your selves know that ye admit no man into your Order, except he be of sufficient age, and have his lawful Wife. And this you do justly enough. But why this is done, ye do not in the mean time well understand. Here­tofore in old time, the antient Judges did ve­ry carefully and with much prudence enact this; that no young men should be admitted in their Order; but such as had first arrived at a Just age; that so in that time they might a [...]ain to the knowledge of the Civil, Imperial, and Provincial Laws; and learn the Laws of their Ancestors, and Statutes of their Countrey. And when they had ar­rived at a fitting age, and had thoroughly learned all these Lawes; If they were also Just men, and endowed with the fear of the Lord; so that they might be accounted worthy of trust, and fit for such an Office; then at last did the Antients chuse them, and receive them into their Number. That all, who are of your Order, ought to have lawful Wives, it was therefore ordained, least they should desire in their hearts or [Page 98] minds any other women, besides their own Wives. Here now, I beseech you, my Lords examine your selves, whether you be exact Immitators of your Ancestors. Tru­ly, it doth not so appear to me. For you ad­mit many into your Order for favour and af­fection onely; and admit such to sit upon the Judgement Seat, who, as it is sufficient­ly known, have no fear of God; love ri­ches, and receive money where ever they can get it, caring not at all whether lawfully or unlawfully. But truely such gifts and rewards, which are thus received, whilst they are in Judgement, do subvert, and per­vert Judgement and Justice.

Furthermore, you receive Adulterers into your Number, which, yet is altogether un­lawful, and in special manner forbidden, that such should be admitted to sit in Judge­ment; whose lives are contrary to God, and good Lawes. And for this cause oftentimes false, and unjust Judgements are passed; which doubtless the Lord God, the Supream Judge, will heavily revenge at the last day, upon all those, who have given them. For the Lord himself hath appointed Justice; and Judgement is his. If any one therefore turn Gods Justice, into Injustice; he will certainly not suffer it long to pass unrevenged. [Page 99] Behold my Lords, ye that are Judges and Rulers of the People, I have chosen to be­gin with you; because you hold the Su­pream Power of Judicature. If you there­fore reform and amend the Supream Judi­catories, of which ye are Presidents; the inferiour will easily after your example be reformed: because your Authority will sway with them, and bring it to pass. But if there be neglect on your part in this mat­ter; what ever is done amiss in inferiour Courts, will be charged upon you, as being mostly the cause of it. Believe me, your condition is very dangerous, except you a­mend your lifes. For doubless Justice is no small matter in the sight of God; but is a business full of difficulty. And we see in the Old Testament, how God was wont grievously to revenge unjust Judgements, A­dultery, and Pride: And doubtless he doth the same at this day; although we are grown so sottish, and stupid, as not to per­ceive it. Beloved, if it be not burdensome to you, I will briefly tell you a strange, and terrible thing; namely, how great mis­chiefs, and grievous sins had their rise from one act of Adultery, within these few years. Neither will I tell you a Dream, or a Fable; but what I my self know to be true. When [Page 100] I were in the thirtieth year of my age, and by the Order of my Superiours followed my Studies in a certain Town; I be came fami­liarly acquainted with two Citizens of the place. They were both young men, and very rich Merchants. These two loved one the other entirely, and managed their Trade in common: they had both of them young Wises much alike; who did also no less love one another. And when it hap­pened at any time, that either of them went from home about business; (such trust and confidence had they in each other) he al­wayes committed his Wife, his House, and all his Goods to the others care. It fell out, that after I had been acquainted with them about a year; One of their Wives, came to me at a certain time, and privately told me, with a mournful voice, and many tears; That she had been, of a long time, an heinous sinner, and that she should be no better than a fire-brand of Hell. Which when she had said, she shed such abundance of tears, that she could not speak one word more: I being moved with her tears, and suffering with her, in her sorrow, I desired her to lay open the cause of so great a sad­ness, promising her, by Gods assistance, (whose mercy I told her was infinite) to give [Page 101] her faithful Council. At last, she taking heart, she said, Ah Sir, my Daughter N. is not ligitimate, but begot in adultery by my Husbands Friend. For when, above five years ago, my Husband was a great while from home, his Friend upon a certain time, abusing that too much confidence, which you know, we have in one another; whilst we were familiarly conversing toge­ther, fell at last in the sin of adultery with me; and of him I conceived my foresaid Daughter N. Furthermore to aggravate my damnation, I never made confession of this sin, after this my fall; but like the Tray­tor Judas, have nine times since recei­ved with polluted heart and mouth, the most Holy Body of our Lord. When I heard this, I wished her, if she desired right advice, to tell me the naked truth, whether she had more then once layn with that adulterer; and also, whether he knew that her Daughter N. was his, or no. She answered, that they had but once (she thanked God) committed that sin, and that they had both so much repented them of it, that if it could be, they would give any money it were undone. Neither could he possibly ever know that N. was his Daugh­ter; because she for certain reasons had al­wayes [Page 102] kept that secret to her self. I advised her therefore first, that she should find out some way, whereby she might safely de­clare the whole matter to her Husband. To which she answered, that she durst in no wise do that. For, if my Husband (said she) should come to the knowledge of this, I am certain, that he would either kill the adulterer together with me, or else be kil­led by him; and so this thing would straight be spread abroad among the vulgar. Then said I, if you dare not attempt this Coun­fel; yet at least do this by all means; pro­cure that your illigitimate Daughter be pla­ced in some Monastery, and let her in no case have possession of any part of your Husbands estate, together with his true Heirs, to their dammage, and the eternal damna­tion of your Souls; for if she should in he­rit any part of your Husbands estate, she would possess it unlawfully. And you may tell your Husband, that you have devoted that Daughter to Religion, and be urgent with him, to suffer you to fulfil your Vow. Accordingly the woman did very oft en­deavour it; and I backing her, tryed by many reasons to perswade her Husband; but all our endeavours were in vain. At last I again told her plainly, that if she [Page 103] would deliver her own Soul, she must find out some means, in the sweetest manner she could possibly, to declare the whole matter to her Husband; that so he might not take the business so heinously, as she fear'd; and this, before her Daughter be disposed of in marriage; that so at last she might be deli­vered from this dangerous and troublesome remorse of Conscience. But while she was [...]oo long in suspence; It fell out that the two Merchants, by the Mediation and counsel of Friends, made up a match between the ones Son, and the others supposed Daughter; but indeed between the Brother and Sister, who being thus incestuously joyned, wonderfully loved one the other. When I beheld so great iniquity, out of pitty suffering with these miserable People; I tryed divers wayes, if by any means they might be seperated the one from the other. But when I saw I a sailed nothing, and that the fore-named Virgin N. was with child by her Brother, her Husband; and being called home by the commands of my Superiours; I counselled her, that had committed the first Sin and Adultery, that she should discover in confession her whole sorrow to one Brother N. a pious and learn­ed man, and follow his advice. And so I departed.

But how unhappily these matters after­wards succeeded with them, (as that Brother wrote me word) I am hardly able to ex­press. And truly, all this Story is of my own knowledge. Therefore how many probably may there be of Brothers and Si­sters, and other near kindred, which I know nothing of, which may in other places be joyned together in Matrimony. Truly, I fear, that there is a certain Father (which verily is not fit to be spoken of) that doth commit Incest and Adultry with his own Daughter. Plainly (Beloved) it can not be spoken how many and grievous sins have their birth and original out of Luxury and Adultry. Take it for certain, that Adultry is an enormous crime, and very odious to God. Therefore hath Hell enlarged it's mouch without bound. Believe me an Adulterer, or Adulteress is in a manner worse then a Thief or Robber. For a Thief, and a Robber do but take away a man's temporal Goods. But an Adulterer, or Adulteress, do commit a more heinous crime by committing Adultry. For God himself instituted Matrimony, and therefore it is properly His, and He himself doth so strongly joyn twain mutually toge­ther in all faithfulness, that they are called one Body, and ought not to be guilty of the [Page 105] least unfaithfulness one to the other, since they have both vowed and promised to God, that they would constantly be faithful the one to the other. A Thief therefore (as I said) and a Robber takes away a man's Goods. But an Adulterer and Adulteress incur the guilt of perjury, and therefore steal that which belongeth to God, and asmuch as in them is, spoil and rob him. For cer­tainly, sacred Wedlock is ordained of God himself, that it might be his; and that men in much faithfulness and sanctity might beget Children; to this end, that his Kingdom might be filled. Hence therefore now you your selves gather, whither Adultry be not far worse then Theft and Rapine; when as Adulterers steal that, which is Gods: But Thieves & Robbers only take away what is mans. Wherefore (Beloved) beware of Adultry, because it is a grievous and enor­mous wickedness. Truly, If I would go about to lay open all the dangers and evills springing out of Adultry, this whole day would hardly suffice, and yet I fear I have already been to tedious. I should now speak of Pride, of covetous men, of Soldiers, & their Comrades, and Wives, of handy crafts men, and their Wives; but the time doth not permit. Truly, I have yet many things, [Page 106] which I shall say in their due time, except I be silenced from preaching. But I warn you beloved, let not any one hit another in the Teeth with these things which ye have heard, because I have only touched the vices of some. For we are all guilty and obnoxious to sin. But if there be any one here without Sin, let him first cast a stone at them, whom I have mentioned. Believe me, as things are with us at present, it doth exceedingly concern us, that with what speed possible, we should amend our lives. Otherwise ex­cept we so do; there are some among you, who may live till that time, wherein God Almighty may permit some grievous, and unusual distress, and pressure to happen to men. But arise now, and let us pray the Lords Prayer, and repeat the Angels salu­tation.

The Masters second Sermon to the vulgar People.

THE Gospel for this present day, Be­loved, is that, where the Lord saith to the multitudes, and to the chief Priests: Who among you convinceth me of Sin? If I say the Truth, why do ye not believe me? He that is of God, heareth the Words of God; For this cause ye hear not, because ye are not of God. This Gospel is long, and be­cause I hope most of you have heard it of your Pastors to day; omitting it, I do make my Discourse so much the shorter. But be­fore [Page 109] I begin to obtain Grace, let us call upon the Mother of Mercy, and all Grace, saying Ave Mary, &c. Truly (Beloved) of right, when as to day, the Lords-day after the Lords Passion is Celebrated, I ought to Preach of the Passion: but I have so many things to speak of, that that cannot be done at this time. For it is exceeding ne­cessary, that we should be spoke to of our sins and failings. Nevertheless, if it may be commodiously done, I have purposed upon some convenient day this week, to Preach a Sermon of the venerable Sacrament; who namely have right to come unto it, and who not: and what it is hindreth them, who ought not to come. Afterwards also, I shall make a Sermon upon the most bitter Passion of our Lord Jesus Christ. And indeed at this time, Beloved, I can say nothing to ye, unless I do speak of the Community by their several Names and Titles. Wherefore also I would have you take this advice, that if any be here, to whom my discourse shall not belong, let not them wrest it as spoken to them; neither let them judge them, to whom peradventure it shall belong; but give God thanks, that he hath preserved them from evil: But they, who shall understand them­selves to be guilty, and whom my discourse [Page 110] shall note, let them the more speedily repent, and amend their lives. For this will be ex­ceedingly necessary for them to do. This common true saying is found in almost every man's mouth; when we say that Adam and Eve did exceeding wickedly, whilst they followed the Devil, and transgressed the Commandment of the Lord their God. But if any one rightly did weigh it, how many (do we think) would he find now a dayes entangled in more grievous sins, then Adam and Eve were? Certainly, every rash, and swaggering Soldier, and his proud, and lascivious Wife, do commit far more and greater evils, then Adam and Eve did. Eve indeed followed the Devil, and violated the Command of God. Adam also had respect to the Woman, and being willing to please her, he transgressed the precept of God. But presently for the violation of this one command, they were both driven out of Pa­radise: and in such a manner hath the wrath of Divine vengeance raged against them, and all their posterity; that from that time, for the space of five thousand years, it suffered none to enter into the Kingdom of Heaven. And in the mean while Adam and Eve, were compelled so long in the Limbo of Hell, to wait in expectation, until that full­ness [Page 111] of time came, wherein God the Father did vouchsafe to deliver them by his only be­gotten Son.

Truly (Beloved) I know that Adam and Eve never neglected, but this one command; neither have I found in Scripture that they committed any other grievous sin. If there­fore Almighty God hath so severely & hor­ribly revenged upon them this one sin; there is no cause certainly, why these proud, im­modest, and vain Women do discommend them for many things, and accuse them of many crimes. For verily be certain of this; if these Women go on in those courses, and actions, in which at present they live; I know not what will become of them. For they, not once only as Eve did, do transgress the Divine Commandment, but too too oft, in divers manners, at divers times, and sea­sons. Wherefore ye proud, foolish, and rash Women, repent at last, I beseech you: espe­cially since ye know that the Lord of Maje­sty, whom ye offend by your iniquities hath so grievously taken vengeance upon Eve for sin; yea also, and doth yet daily even too se­verely take vengeance; as ye in the pains and distresses of child-bearing learn by your own experience. Repent, Repent, I say, ye Wo­men beloved in Christ. Otherwise except [Page 112] ye so do, certain it is ye lead too too dan­gerous a Lise. And truly, it is a thing much to be bewailed, and a thing exceeding per­nicious and dangerous, that we, who attend upon the hearing of confessions, should con­nive at such things in you, whereby we are exposed to as great danger as your selves. But your Husbands stand in greater danger, who imitate Adam, in indulging, conniving, and permitting you not once, but frequently to play the Eves. But hear me thou, who ever art such a Husband, such an Adam; Certainly, God hath not committed unto thee thy Eve, for this reason, that thou shouldest suffer her so oft to violate his com­mands: but rather for this cause hath he given her unto thee, that thou shouldest keep her, and take such care of her, as not to suffer her to neglect so much as one precept. But now thou dost very carefully regard her, who, when thou oughtest to hinder sin, art a helper of her to commit sin. But whilst you connive at those evils, which she com­mitteth, you your self are not innocent, but are partaker of her sins, and so oft trangress the Divine Commandment. I exceedingly fear (Beloved) that at this time there may be found some Consessors, who fear not to administer the Holy Sacraments to very [Page 113] many, both Men and Woman, whom not­withstanding they know to lye in some mor­tal sins. And most of these, as I fear, at the end of their lives, are drowned in the depths of dispair, and so incur the miseries of per­petual damnation. For the Devils are very busie about such like worldly men, when they come to dye. For they grievously set before them all the sins, which ever they committed. And what heart, think ye can those wretches have then, when they have their whole life long been given to this fal­lacious World; and when the Devils are so exceeding subtile, and full of craft to de­ceive? Now therefore, dearly Beloved, if any of you know themselves guilty in any of these things, let them blush (I beseech you) before God and Men, and make hast to re­form themselves. For it is certain, that many Jews and Pagans are not a little scan­dalized at your lives. Yea, verily the Pa­gans, when they hear that Men and Women among us are cloathed so shamefully, and immodestly; they, as I have been informed by those that heard them, say thus: Chri­stians probably are not true men, because they go cloathed so like beasts; but perad­venture have something in them of the na­ture of beasts. And ye all know, that the [Page 114] Jews dwell among us here in our Country: Who, when they hear (and they hear it but too often) how in juriously we treat God by our impious and horrible swearing; say, as it hath been told me by others, nay, and as I have heard my self, when upon a time I spake with them concerning our Christian Faith: they thus say. Can we believe that he is our God, whom you say is your God? Certainly, we are thus perswaded, that if your God were of so great power; he would in no wise permit, nor suffer it to go unpu­nished; that you oft do so impiously deal with him with wrathful minds, too oft fwear­ing, and for-swearing: Doubtless if he were God, he would never bear it. Wherefore ye need not doubt, but ye unmeasurably sin, whoever give the reigns to your tongues thus impiously to swear. Believe me, God will not suffer this long to go unrevenged, but either here, or in the World to come, where sins are too too bitterly punished; will take vengeance on you for it. And you unchast Women, who wear so lascivious and wicked habits, take it for certain, that the most pure and great God will speedily punish terribly the wantonness of your Garments: for he will not long endure it. Where is now that honest, chast, modest, and well-ordered [Page 115] Conversation of yours? How hath the De­vil robbed you so of it almost all? I fear, I fear truly, that God the just Judge will call you to a severe account for your impudent and sinful manner of life. For he himself saith: If a Man look upon a Woman, or a Woman upon a Man, if one lust after the other, he hath then committed Adultry in his heart; and now death is compleated, though yet the act be not done. Whither I pray shall a man turn his Eyes; where he may not behold you, O ye scornful Women? Alas! your condition on both sides is too too dangerous, Ye are always blaming Adam and Eve, because they broke one only Commandment; though they have for that transgression suffered so many evils even to death, yea and after death: But it were better that instead of Adam and Eve, you did reprove & blame your selves; seeing it is to be feared, that ye have oftner by far trans­gressed the Commandments of God than they. But whereas in this Discourse I have only mentioned Military men & their wives; let not therefore any one think, that I inten­ded to mark only them. For truly, I would put to rebuke all what ever, both those that are above, and those that are below the rank of Soldiers; namely, Merchants and their [Page 116] Wives, and in brief all those that are upon the fore-mentioned accompt blameable, of what rank or quality soever they be.

Again, it is not a little to be feared, Be­loved, that there are many to be found who are reputed Christians, & yet so live, as that if they should depart out of this world in that their evil life, they would find it worse with them, than with the Jewes. For the Jewes know no other, but that they may Lawfully practise Usury, to get their living. But it is not at all hidden to Christians, that it is sinful and unlawful to practise Usury; and yet notwithstanding they do it. Therefore they will be thrust below the Jews in Hell. And here I would have all those in like manner to be understood, who before God are Usu­rers, and yet would not be accompted, nor called so by men. And lastly, I here note all those, who practice unjust morgaging, and hunt for unlawful gains from moneyes, I re­member truly, that I lived in such a time, when it was exceeding rare, and unusual to use morgaging, and few at that time did practise it. And if then any contracts were made with the condition of Re-emption, they were sincere and simple, and according to God; so that I my self also did permit some to make such contracts. But I will tell you [Page 117] upon what accompt I did it. There came at that time to me certain honest men, one of whom said unto me: how do you advice me Sir? I have bought of this man some cer­tain Rents for my money upon his inheri­tance. He also is come to me beseeching me for Gods sake to do this thing for him; to permit, that writings be made, that may con­tain this condition, that if God enable him to redeem his estate, I would permit him for Gods sake so to do. Having heard this, I thus said to the man: tell me prethee, dost thou eye or intend nothing else in this mat­ter, but only to do this purely for Gods sake? To which he answered. Truly, nothing else do I mind in this business. For what else should I seek, or what else should move me, but only that it pitties me that this mans estate should be for ever made over to me and my Heirs? otherwise I had rather possess the Goods as my own, according as I purchased them. In this manner, Belo­ved, I sometimes heretofore consented to redemptions; but take notice, I beseech you, how purely, how simply, and according to God, heretofore this was done. But now in these our times, we do by our pride and covetousness, so pervert, and corrupt these redemptions, that for the most part they are [Page 118] more then half Usury before God: the blame of which is almost mostly ours, who are Confessors, because we permit such things. Behold, I will tell you, Beloved, into what great misery in this age we are slidden. Not very long ago, there happened a cer­tain Citizen to come to me, and said to me: I beseech you Sir, give me some advice in a business, which I shall declare to you. Be­hold, I, and my Wife, and my Sons have not sufficient where withal to maintain us according to the fashion of this age. And therefore I have thoughts to sell my estate upon condition of re-emption: but I would do nothing in it without your advice. If therefore you so advice me, I fully purpose so to do. I made him this answer, I will not in the least advice you to it; but rather disswade you by all means I can faithfully and sincerely. He answered me, I have not then wherewithal to live according to the custome of these times. To which I an­swered, Take it for certain, if you follow that course, you have told me, you will grie­vously offend God, and will commit some mortal sins. For I would not have you ig­norant that all contracts of buying and sel­ling Rents, or Possessions, in which the buy­er reserves power to himself, ever to call in [Page 119] again, when he pleaseth the principal sum; (all such contracts I say) are not free from usury: for in all those contracts, in which upon loan any gain is expected, by covenant or principal intention explicitly, with what colour soever; notwithstanding many endea­vour now a dayes to excuse it: in all those contracts, I say, for the most part, there is a mixture of usury. So therefore; first, you will make your self partaker of anothers usu­ry, if without pressing necessity you make use of a common Usurer; or else you draw your neighbour, who before used it not, to practise usury. Secondly, you incur the guilt of avarice, (which is one of the seven capital sins) whilest that moves you to do this. Thirdly, also you will sin by pride, whilst you do this: for this end, that you, and your wife, and your children, may be conformable to the luxury and pomp of the Age, and be like to others. Wherefore, for these reasons, I dare by no means advise you to it; but rather, with what faithfulness I can, I give you this counsel, That you live contented with your lot, and with those goods which God hath granted you, after the manner of ancient time; and be thank­full to God, who doubtless will succour you so doing, that you shall have what is sufficient [Page 120] for you. Certainly, if you acquiesce in this my counsel, and do as I tell you, you shall perceive it will be profitable to you, both for body and soul. Then said he, I give you thanks, Reverend Sir, for this wholsome counsel, which you have bestowed on me, which I fully determine to follow, and let passe that which I had thought to do. See now Beloved, whither we are fallen. After­wards I perceived that the same honest man, the same year went to a certain other Doctor who permitted it him, as lawfull: so that he sold all his Estate under the forementioned doubtfull condition of Redemption. Plainly 'tis we make for you the way too broad; and yet in truth it is not so; but strait is the way which leadeth to life. Matth. 7. Alas, which is never enough to be bewailed, things are come to that passe now a dayes, that there are few affairs among Christian People, which are wholly just and sincere. Alas for grief, how many blinde guides are to be found at this day? And if the blind tumble upon the blind into Hell, both their conditions will be so much the worse. Wherefore, Beloved, it very much concerns you to look to your selves: for I fear that the friendship of the men of this world, is too dear to many of us Confessors. I will tell you something of my [Page 121] self, and I'le speak the simple truth; but I be­seech you let no man be scandalized thereat. At a certain time it came very importunatly into my mind, that I must go beyond the Seas, and expose my body to the dangers of death, and must preach the Word of God to the Pagans, and try, if by God's help I might be able to convert any of them to the Faith of Christ. This will increased in me, and waxed so strong, that I were now re­solved even to prepare me for the journey, and did think with my self of the manner, how I might come thither. And when I were carefully taken up with this matter, it fell out on a certain morning, that when I had returned to bed, and was now fallen a­sleep, me thought I heard one speaking to me these words: Whither do you intend your journey? There is no need to pass the Seas to Pagans, for you shall find many of them here among Christians, who whilst they bear the Name of Christ, live worse than Hea­thens. When therefore you have preached so long to these, till they attain to a true life, and a life worthy of a Christian; then at last take free leave to pass to the Saracens. This admonition was given me in my sleep three times, and alwayes in the same form of words: from whence it came to passe, that [Page 122] I recalled my mind from contriving to passe the Seas.

Hence now something should be spoken of the Merchants, but I fear that I am too tedious. Notwithstanding I will speak a few words concerning them. There are some Merchants now a dayes, who do get their estates by very unjust wayes, and such as are exceeding contrary to God, and that by so various and diverse unjust means, that I cannot here relate them all. But be sure of it ye Merchants, whereas ye sell any thing, in what Country soever, the dearer, because of time respited for payment, (dearer I say) than otherwise you would have done, if the buyer had paid you ready money; whatever you receive in this case above the just price, all that extends to usury before God, seeing ye extort that from your neighbours. The same is to be thought, whilst you exchange your money, assign, or lend it for a certain term; which when it cometh, ye know what gain is to be allowed you out of every hundred crowns, as for your Interest (as you call it) because of the dammage which ye pretend to receive by the forbearance; in the mean time concealing the word Usury. Alas, what end I pray will there be of your covetous­ness? If ye will be wise Merchants, why do [Page 123] ye not rather get eternal riches, Luk. 16. by making to your selves friends of the mammon of iniqui­ty, to wit, the poor, whose is the Kingdom of Heaven, of whom ye may hold it, and in­to which rich men shall not enter, without works of mercy? Wo unto you (saith the Prophet) Hab. 2. which gather together those things which are not your own. How long will ye heap up against your selves thick clay? In the mean time indeed, you and your Con­fessions may cover over these things with a cloak in this world, and defend them by some false comments; yet they will not ther­fore be just before God. But when we come into eternity, there every covering will be taken away, and what ever shall be unjust, will appear to all clearer than the light.

But to be briefer, look upon your own selves, I beseech you, ye dealers in the world (for this is chiefly necessary for you) and take heed to your selves; for very many times in your buying and selling ye tell lies, and impose upon your neighbour, sby certain subtile glosses and equivocating words. How ye spend also Feastival days, which ye ought to have in reverence, and observe, ye best know. Finally, how many customs and will-wayes are now risen up, ye are not at all igno­rant. Furthermore, all these things, we, [Page 124] who receive your confessions, ought to re­prove: but alas, many of us do dissemble more than is fitting, and wickedly tolerate you. Truly I fear, that some of us receive sometimes some presents from you, and be­cause of them permit and suffer you to heap and keep together by any manner of means, as much as would suffice an hundred to live on. Which goods, though they should be justly got, yet you ought nevertheless to re­lieve those that want out of them, for to that end were they conferred upon you by God. Luk. 16. Verily that rich man who was cloathed in purple and silks, and fared sumptuously every day; when he was dead, he was buried in Hell, for this cause doubtless, because he kept to himself the goods granted to him by God, and used them according to the lust of his nature. And although we read of nothing that he unjustly possessed, or that he took by violence any other mans goods; yet he was compelled to undergo the endless tor­ments of Hell. Hear now ye Merchants, be­hold your selves I beseech you, and examine your selves: For hardly, as I truly judge, can it be, but where ye gain such great sums of money, and so much superfluous goods, but that ye possess the same with Pride and Covetousness; yea, and with many other [Page 125] great sins, which usually for the most part mingle herewith; Which you your selves would plainly discover, if it were not irksom to you rightly to search into, and examine the matter. Here by the way, Ile tell you, Beloved, what befell me within these five years, if I rightly remember. There came to me a certain Merchant, a very rich man, and entred familiarly into discourse with me, and among other things told me, that there were due to him in a certain forreign Coun­try, very much, and very great Commodities. I required of him, how it came to passe that so much was owing to him in a forreign Country? He answered, that his Wares were there sold, and delivered to Chapmen, and that they owed him so much. Again, replied I, tell me the truth; if any one would have bought of you those Commodities at somewhat a lower price, but yet with ready money, would you have let him had them? Yes, doubtless, answered he, I would have let him had them, and had rather have had it so; that with ready money I might have bought other Commodities. I replied and said, be sure therefore whatever you receive for respiting of time, more than you would have taken in ready money, all that is un­just. And although it hath not got the name [Page 126] of Usury among men, yet so it is called be­fore the right and just judgment of God. Contrarily, replied he, It is otherwise; for this is the manner and custom of all Coun­tries to do so. I answered him, That mat­ters not, neither is it therefore just and equal; for you make such will-customs, and naugh­ty inventions, and have made them; and therefore it is the worse. Will ye make cu­stoms, which are contrary to God, a Law? it will therefore also be a custom to descend into Hell. Wherefore, as I said before, take it for certain, if you any where whatever, or in any Country whatever, fell any thing dearer, because of time given for payment, than you would have done if they had paid ready money; or, if you get gain for mo­ney lent, because of time given for payment; whatever you thus receive, it is all to be rec­koned among unjust and ill-gotten goods; and therefore also must be restored to them from whom it was received, if ever you will be saved. When he heard this, he said un­to me, Truly you are a hard man: my Con­fessor alwayes permitted me this thing. I answered, Your Confessor peradventure took your money, and permitted you that, which God himself with all his Omnipotency can­not permit you. See here, Beloved, how [Page 127] pernicious a thing Covetousness is. That rich Merchant thus went from me, not so much as in word testifying any purpose ever of amending his life. Believe me Beloved, it is above all things necessary for us all, from our hearts to amend our selves, and to re­form our evil lives: for we live in too too perilous times; and it is to be feared that yet more perilous times are at hand. But what shall I say, when as it is told me, there are not wanting some who do blame me, as if I did preach too rigidly and severely? But I doubt not constantly to affirm, that there is not one of all these standing here before me, who would not preach much more se­verely than I do, if so be he had experienced what I have; and that it lay upon him as his duty ordinarily to preach, as it doth on me. And if it would not be too tedious to you, I would tell you some things, which would be not a little congruous to this place, and would be profitable for you to hear it. Then very many of the People altogether with one voice said, Speak assuredly Sir, for you shall find us patient and benevolous hea­rers. I rehearse therefore unto you, Be­loved, a thing that befell my self. Upon a certain time I sat alone in a Cell, and when I had began to think of the wonderfull [Page 128] things of God, and how strange the state of the Church was at this time, how all good order was too much neglected, and went to rack. In the midst of these medi­tations, I heard a certain voice with my bo­dily ears, speaking to me, although I saw no body at all.

But after this manner it spake: Arise, now you must experience some things, wher­by you may be enabled so much the more certainly to speak the truth openly to your neighbours. And at this last word I were deprived of all my sensual discerning, and being taken into an extasie, I was in that ve­ry rapture permitted to see into Purgatory; where I beheld the torments of multitudes of men, (many of which I knew) so pain­full, and so intolerably bitter, and so im­mense punishments, and sorrows so intense, and fearfull, that no reason, no understanding is sufficient to express them. In brief, take it for certain, that I beheld there so many, so various and divers kinds of torments, in a wonderfull manner painfull, that such a terrour and trembling hath seized upon me, that all the natural joyes of this life can in no wise make me merry; and if I should live yet an hundred years, I think I should never be merry, except God should make [Page 129] me so by some supernatural means. But I beseech you, Beloved, let not any be offen­ded at this, that I would relate such things as these are unto you. Truly I fear, that some peradventure do think, that in divulg­ing these things, I seek glory to my self. But let me assure you, I seek or wish the praise of no man, nay nor the wealth of any one for this reason: for I am abundantly con­tented with those things, which in our Mo­nastery, according to the custom of the Co­vent are provided for me: Nay, I am never without fear, lest peradventure I should take that which is superfluous, of those things, which are set before me in our Hall. And certainly I believe that there is not one here present, who, if he had seen and experienced those things, which I have seen and experi­enced, namely, such horrible and fearfull punishments, but would peradventvre have been better contented with a small provision and allowance, than I am. Therefore let none of you be scandalized at my words fore-spoken. In good earnest I find no other cause why God would have me to see such things, but because of my sins and iniquities, that I might both reform my self, and the more boldly speak to others the truth, which I have certainly known; and [Page 130] in no wise flatter their wickednesses and sins. And hence, if I were sure for this cause to be put to death, I should nevertheless speak the naked and simple truth. Truly, I saw some in those most vehement pains, and was taken with extream admiration, that they should desire to remain so long, in so great anguish, sith some of them had departed this life many years before, who, whilst they lived, I did believe were both good and pious; and yet they did undergo in those places of Purgatory so great and ineffable punishments, that no man can in this life ponder or understand them, as they deserve. Wherefore this, I from my heart do counsel all, that we slight not Purgatory; but be speedily converted, and seriously reform our selves. Certainly if you did know, how above measure valuable and profitable the present time is, you would not esteem it so little, nor suffer it to passe away so foolishly; for truly, when we are brought out of this transitory time, into things future and eter­nal, there exceeding speedy, simple, right and rigid judgment passeth upon those, who suffer this present time foolishly to pass a­way. But what shall I say, Beloved? for if I attempt to speak any thing to you of di­vine Justice, that is so immeasurable, strict, [Page 131] and rigid, that I fear some of you may take occasion of despair from hence: If contrari­wise I would discourse of his infinit mercy, how ready he is to shew it to all in this life: I fear on the other hand some would pre­sume so upon it, that they would live worse and more foolishly, and so may admit of some such sin, as (it were to be feared) God would not pardon either here or hereafter. I fear truly, Beloved, lest I have been too tedious, although many things yet remain to be spoken of divers sorts of men, and di­vers affairs; because that we have gone too far astray from the right way. And in truth if I did, laying aside all things else, attend only the duty of Preaching for this whole year, I think I could in no wise sufficiently lay open all our defects and sins. But when the Lord shall order it, I will further speak of this matter. Arise now, and say the Lords Prayer, with the Angels Salutation.

The following Sermon was preached up­on the Lords day of Sexagesima; the subject of it was this: namely, Why St. Paul kept in silence his Rapture into the third Heaven so many years: That the Gifts of God come by affli­ctions, or at least are confirmed by af­flictions. Of a twofold Self-denial, one of Nature, the other of the Spi­rit. Lastly, What belongs to a true Incluse.