SPeak O Lord! for thy Servant hears thee, 1. Reg. 3. grant me a right Understanding to know thy ways, and lead my will to walk therein; let the sacred Dew of thy divine Inspirations flow down from thy heavenly Throne into my obdurate Heart: Psal. 118. that I may more easily observe thy Commands, and steer my course directly without any Remora towards the Region of everlasting Bliss, Loquere t [...] nobis & audiemus: non loqua­tur nobis Dominus, ne [...]orte moriamur. Exod. 20. for which thou didst Create my Soul.

Heretofore the Children of Israel would have Moises only speak to them, not thou O Lord! fearing thy words might strike such a terrour to their Hearts as would occasion their death; but I am wholly an Alien [Page 2]to their feelings, and do choose rather to side with the Prophet Samuel, and in all hu­mility do intreat, that thou O Lord, wilt be graciously pleas'd to speak to me; Not Moises, no, nor any of thy Prophets; for the instructions and lights they may give me, be but gifts and Rays borrowed of thy in­comprehensible Splendor, thou alone without their Ministry canst perfectly instruct me; alas, their endeavours in my regard will signify just nothing, without thy graci­ous concurrence: They may indeed utter some words, but unless thou dost influence them, they'l never mollify my stony Heart, nor lodge thy Spirit within my bowels: Their words may be indeed plac'd to admi­ration; their Rhetorick Charming, their Elo­quence exceeding that of the very best Ora­tors, their Periods mannag'd in extraordi­nary good order, but if they relish not of thy divine Spirit, my heart alas, will remain as cold as the very Ice.

They may Cite Scripture fluently to con­firm their discourse, and quote both Coun­cels and Fathers to the astonishment of their Hearers; but they cannot work so far on their understanding as to make 'em conceive the thing they aim at, nor bring their Will to the practise of it: that enterprize is out of their Province, 'tis a Prerogative pertain­ing alone to thee, O Lord, no mortal Man, [Page 3]no, the very Angels cannot pretend to it, un­less they have thy Commission to that effect. They may entertain us with a learn'd and pleasant discourse of thy great and adorable Mysteries, but thou alone can'st render our understanding capable to conceive them; they may tell us of thy Precepts and Coun­sels, but thou alone can'st help us to fulfil them: They can shew to us the ready road leading to Salvation, but thou alone can'st comfort us in our failings, and give us then greater courage to walk therein, till we ar­rive at our journeys end.

The most they can boast of, is to be thy Sollicitors, and Agents which thou mak'st use of, to exhort us to the practise of this or that other Virtue, they may describe unto us the many evil consequences of a wicked & Li­centious life, Ego plan­tavi, Apollo rigavit, De­us autem incremen­tum dedit. 1 Epist. Pauli ad C [...]rint [...]ios. c. 3. v. 6. Tanquam a facie Co­lubri fuge peccatum Eccl. c. 21. v 2. they may thunder from their Pulpits thy dreadful threatnings, and the horrid effects of thy divine wrath, but 'tis thy Sanctifying Grace, that alone can soften, instruct, and illustrate our Hearts: They can exteriously water our barren and rebellous Souls, but thou alone can'st give the increase & cause them happily to comply with the sweet Influences of thy holy Inspirations: They may cry out and warn us to fly from sin as from the venom of a Serpent, but thou alone mak'st our understanding, and will prompt to conceive and practise what they say. Let [Page 4] Moises then for bear speaking to me, 'tis from thee, my God, I do expect the word which can subdue, reform, & clear my heart from all terrene and sordid affections; If I only be outwardly admonish'd, and not inwardly inflam'd with the ardent fire of thy divine Love, my Souls death may ensue, or at best I shall be but a barren and wither'd tree. Let me then hear thee speak, O Lord and let thy word be no sooner heard, but put in execution by me; no sooner known but lov'd, no sooner pronounc'd but deeply fix'd in the Center of my heart; there to produce the worthy fruits of a sincere, sorrowful and constant repentance. 1 Reg. 3. Verba e­nim vi [...]ae eternae ha­bes. Jo. 6. Speak then O Lord, for thy Servant hears thee, thy words are the happy seed of eternal life; let me then hear them to the comfort of my Soul, and to the refor­mation and perfect amendment of my whole life; this is a work that will really be for thy greater Glory, and my eternal Salvation.

HEar my words, O Man, they are most sweet, efficacious and vivifying, far exceeding the science of the Philosophers, and wise of this World; my words are both spirit and life, they are beyond the reach of humane understanding; they don't affect a vain complacency, but delight to be receiv'd rather in silence, with all humility, and with [Page 5]all the tenderness of love and affection, that can be express'd. My Servant David was throughly convinc'd of this undeniable assertion, when he sent forth these seraphical expressions to my heavenly Throne; Beatus, quem tu erudieris Domine, & de [...]ege tua eum docu­eris, ut mi­tiges ei a die bus ma­lis, &c. Psal. 93. v. 12. Blessed is the man, O Lord, whom thou shalt instruct in thy Law, and teach how he may in the e­vil days of his mortal life, heap up a vast treasure of merits for an Eternity. I am the Lord who have taught the Prophets from the beginning, and since have never ceas'd to speak unto all Men; but alas, few answer my expectation: Satan has so blinded their un­derstanding, so perverted their will, & so be­numb'd their senses, that the most part of them make nothing of my words, take no notice of my corrections, and set no value on my most amorous invitations, in order to revive their poor Souls, and shelter them under the wings of my paternal and powerful protect­ion, from the rage and fury of that infernal and devouring Dragon. The most of them are so infatuate as to be more inclin'd to give ear to the deluding Sirens of the world, then to the inspirations of their God; to the fatal perswasions of the flesh, then to the salutary dictates of the Holy Ghost; to the ruinous suggestions of the Devil, then to the amorous invitations of their Creator, and Redeemer. What the world does promise 'em is but temporal and of no [...], and yet [Page 6]for that small satisfaction, they are content to become slaves to it; and to lose that glo­rious title of Children of God, and all pre­tentions to Heaven. What I promise 'em is of an unspeakable estimate, and of an ever­lasting continuance; yet their hearts are strangely averse to it; and seem to conceive as great an abhorrence of it, as the people of Israel had against that food, which I showr'd down upon them in the Desart. Their obedience to the world and their other mortal enemies, and their care of pleasing them, is more prompt, and far greater, then what they shew in my service. Esay. 23. Let Sidon blush; and why? because that for a small Sallery, for a trifle, she will run a long way, but for the purchase of Heaven, for the gain of an ever­lasting and happy life, she will hardly raise up her foot from the ground. A man shall labour a whole day to get sixpence at night, and perhaps less, he will undertake the most vile work that can be nam'd, and be at it both night and day, and weary himself so extream­ly as to be nigh breathing out his life, and all this to get the good will of his Master; but alas! to purchase a summum bonum, to be seated among the Saints and Angells in Hea­ven, to enjoy th'intuitive vision of God, and his interminable glory, he is so much a friend to his body, and so fond of his ease, that he will not undergo the least mortification. O [Page 7]slothful and peevish Creature! thou should'st be asham'd to see Worldlings more ready to concur to their utter ruine, then thou to procure to thy self a Crown of Glory; that they take more pleasure in their vanitys, then thou dost to hear and practise my Command­ments, and Counsels. Rom. 1. Matt. 14. Apoc. 2. They often fail of their expectation, and seldome enjoy perfectly what they propose to themselves; but what I promise is always fulfill'd, and none was ever disappointed that plac'd his confidence in me; and whoever has my word for a fa­vour, shall be sure to obtain it, if that he continues a faithful Servant to me, even to the very last respiration of his breath, for 'tis the end, not the beginning and progress, that crowns the work, Finis coro­nat opus. Matth. 5. & 25. and makes the man be either a Saint, or a Devil. I do faithfully re­ward all, and the least of my servants good works; I am likewise a Touch-stone to try their true and constant affection, I suffer them now and then to groan under the heavy load of many tribulations and Crosses, but 'tis with a design to cleanse their Souls of all earthly corruption, and make them fit to sit at my table in Heaven.

Hear then O Man! my words, and print them in the midst of thy Heart, ruminate on them often, and with all possible Attention, for they will be most useful in time of temp­tation; and tho' thou dost not understand [Page 8]them at present, yet thou shalt comprehend their full meaning in the day of my visitati­on. Thou must know when, and after what manner I do visit my faithful Servants; first, I visit them with Temptations of all sorts, to train them up in that School of Heaven, in which I had the credit of being both Master, and Conqueror; I suffer temptations to teach my followers, they must expect the same; but I conquer'd also all my temptati­ons, to shew them how to behave themselves in the like occasion; but if I see them stagger and fail in courage, I visit them with the sweetness of my consolation, and inable them to stand firm, not to desert from my Colours. I am likewise a Teacher to my E­lect, and reade unto them every day two Lessons; th'one is a sharp reprehension, if I see them fail in their duty, in order to sup­press their evil inclinations, and habits; and th'other is a potent exhortation to stir up their hearts to a fervent desire of a greater increase in virtue. In fine, whoever hears my words, and will not regard them, but rather deride and contemn them, he shall at the last day finde me a severe Judge, from whom he is to expect no favour, but the same measure he gave me in his life, shall be exactly dealt him and worse, that is, to turn him off to the left hand, and there leave him as a prey to the Devil for all Eternity.

REmember O most merciful Lord, that we are of our own nature but misery, weak­ness, and in a word, as little to be regarded as the meanest of thy Creatures, for what are we in our greatest splendour, but so many ves­sels of nasty stuff, fit for no other use but to be cast out, & set so many foot under ground, lest the noisom smell of our rotten Carcasses should infect the house, or family wherein we depart this life. Our frailty is so great that it cannot be paralel'd in any other creature of whatever State or Condition; our vanity is no less, if not surpassing our frailty. What shall such a poor Creature do amidst so strong and so many allurements to sin; of one side the world sollicites him to be of his faction, & tast of his pleasures at will, the Flesh inclines him another way, the Devil perswades him to slight his own proper interest, i. e. to be happy eternally by adhering to his Creator, and to side with him against God. Moreover he seeth that the wicked are the Darlings of Fortune, and have all earthly pleasures at command, but he beholds the righteous and faithful followers of God groaning under the weighty burthen of great tribulations; nay, he verily thinks thee to look on the wicked with a pleasing aspect, and to frown on the [Page 10]Just; what confirms him in this opinion, is, the assurance thou givest them of pardon, whenever they shall with true repentance come to thee: this, they take as an incou­ragement for sinners to continue their licen­tious and wicked life; and even so it falls out with many; they spend their youth in all manner of unlawful pleasures, nay, they will intrench upon old age, rather then desist their long continued disorders; yet when by thy Decree a violent Sickness seizeth them and confines them to their bed, then they continually implore thee for mercy; Peccavi is their deplorable ditty, which they inces­santly repeat till they expire; must we not piously believe that such are saved? notwith­standing the long Series of their wicked­ness and sins; yes, and this consideration holds us in our rambling & vicious humours; and likewise, it expells all thoughts of re­canting from our mind; the frequent Presi­dents of thy mercy exhibited to far more wicked livers, retards our conversion; so doth the conceit of that narrow and craggy Passage, which (as thou sayst) can only lead us to Heaven: Moreover why should we im­pose that heavy yoke upon our younger days, seeing that Heaven is promised to us at any time, when we shall cry Peccavi, tho' we should omit it, even to our decrepid Age.

O' Man! the more frail thou art, and the more prone to sin, the more vigilant, & careful should'st thou be and timorous, not to fall into sin, lest thou should'st be foil'd, overcom'd, and fall from the state of Grace, into that of damnation; for it's a point of extream folly, that a weak, unskilful and fil­ly man, should undertake to encounter such strong, cunning, expert and fierce Enemies, as thou haft to fight withal; whoever is so far over seen, will certainly be worsted, and loose his life to boot: This is thy case, O' Man! the Devil thy mortal enemy will easi­ly get the better of thee, and soon o'rethrow thee, if thou art not well fortifi'd with vir­tue, and shielded with Gods grace and pro­tection, and assisted by his holy Angels. The Prince of the Apostles was not ignorant of this truth; he experienc'd it in his own per­son, and therefore being highly interest'd in the welfare of his Masters flock, he leaves un­to them this wholsome instruction; 1. Pet. 5.8. my Bre­thren, be Sober, be Vigilant, but why? be­cause your Adversary the Devil, as a roaring Lion, walks about, seeking whom he may devour: I do grant that the allurements to sin are great, and numerous, but the motives that I lay before all mortals, to adhere to, & [Page 12]make use of, on all such occasions, are incom­parably more in number, and of greater force to repulse all temptations; they are also very prevalent to induce 'em to lead a vir­tuous and godly life. The world thou sayst, invitest thee to unlawfull and wicked actions, but God prohibits them, nay, he commands the contrary, and if thou dost obey him, he intails on thee a glorious and everlasting in­heritance, but if thou hast so little regard of his commands, as to trangress them, he threat­ens thee with everlasting damnation, and torments. The flesh inclines thee to evil, but the spirit and reason too, bids thee resist manfully such base and rebellious motions: the one tells thee that the body is created to be a slave to the Soul, not the Soul to the bo­dy; th'other informs thee what a madness it is to forfeit an eternal happiness for a passing pleasure, which ever leaves a sting to pierce and gall thy heart. Sodom and Gomorrha were too much led by the flesh, but consider well, the terrible chastisement they suffer'd in this world; yet it is but a shadow, to what they shall suffer for an eternity. Moreover, that gnawing worm of a guilty Conscience should quell in thee all such foul and unlawfull plea­sures. Thou wilt plead, that Satan, with the rest of his infernal Confederates, never desist perplexing thee, with their frequent and strong suggestions; and art thou the on­ly [Page 13]man that he assaults? no, no, his quarrel is with all mankind, and since that fatal over­throw which he gave our first Progonitors in the garden of Eden, he never ceas'd, nei­ther will he ever leave off pestering and plaguing their descendants with suggestions to evil; Latrare potest, Sol­licitare po­test, sed mordere non potest nifi volen­tem. Aug. Angelis su­is Deus, mandavit de te. Mat. 4.6. for nothing makes them so furious and cruel, as to see men in a fair way of pos­sessing their forfeited and glorious Seats; but thy chief comfort and security lyes within thy own breast; he is like a Mastive-Dog at a chain, he may indeed bark at thee, but can never bite thee, unless thou dost come within his reach, and consent to thy own de­struction. Moreover God has deputed an Angel even from thy Mothers womb, to pro­tect and defend thee from all such accidents, and he will perform his charge, if thou wilt but obey him, and listen to his wholsome in­spirations, and dictates; If Satan does spur thee on to the Precipice of Sin, thy good Angel will teach thee, Non coro­nabitur ni­si qui legir­time certa­verit. 2. Timo. 2.5. how thou mayst in thy conflict secure thy self, either by a vigorous opposition, or an immediate flight to God for Sanctuary; He will also tell thee; that thou art created to fight the mortal ene­my of mankind, and must foil him too, if thou hopest to gain a crown in Heaven.

As for the wicked, whom thou thinkest to be of the number of Gods happy favo­rites, because thou seest them prosper in all [Page 14]their ways, and that nothing crosseth them; that they have plenty of Gold and Silver; Horses and all other Cattle in abundance, no mortality visits them; Prosperi­tas Stulto­rum per­det ilios. Prov. 1. Non audi­vit popu­lus mens vocem me­am, & Israel non inten­dit mihi, & dimisi eos secundum desideria cordis eo­rum, ibunt, in adinven­tionibus suis. Psal. 80. Multae tri­bulationes Justorum. Psal. 7.20. Non sunt condig [...]ae passiones hujus tem­poris ad fu turam glo­riam quae revelabitur in nobis. Rom. 8.18. Rain, Wind, Storms Thunder, Lightnings, do pass by them, and by all they possess, as well abroad, as at home; but believe me says the wise Solomon, that this Prosperity of the wicked which thou dost so much extol, and make so great an estimate of, as to think them in that to be the Min­nious of God, will at the cancelling of their life, hurry their Souls to the Abbiss of Hell. Let the Stiff-necked people of Israel serve for a president to convince thee, that I delight not in the wicked; They would not hearken to my voice, neither would they ac­knowledge me to be their God; and what was the effect of their disobedience and infi­delity, I withdrew, and wholly left them to be guided by their own sensual appetites: and they took their self-pleasing courses, and follow'd the directions of their own Coun­cels. This is the greatest punishment that can be inflicted on a Nation, for then their reprobation is sign'd, never to be recall'd.

Many indeed, are the tribulations of the Just, but my worthy Apostle telleth thee from me, that the sufferings of this present time, are infinitly less, then the Glory which shall be reveal'd in my faithful and devoted Servants hereafter. I deal with them on [Page 15]earth as a skilful Physitian with his Patients, I cleanse their Souls of all their sinfull spots, by giving them to drink of that bitter Cha­lice of tribulations, by which they are dis­posed to partake of a more abundant grace, and brought to a nearer conformity with me, who exhausted the same Chalice of its very dregs; by this remedy they are secur'd from th' everlasting pains of hell, which are incomparably greater, and of a longer tract, then all the tribulations and crosses, that were suffer'd by all mankinde in this world; and the same intitleth them my Associates in Hea­ven, to sit at my table, to enjoy my presence for ever, and all the happiness that my celesti­al Court can afford. Ego quos diligo ar­guo & casti­go Apoc. 3. Thou seest by this what unspeakable advantages the Just do reap by their tribulations, and how the tenderness of my love to them appears, even in the seve­rity of my chastisements.

No Father can be more indulgent to his Child then I am to the Sinner, for tho' the greatness and multitude of his heinous offen­ces deserve no mercy at my hands, but rather the utter severity of my Justice, yet com­monly I for bear with him, still expecting his amendment; but the longer I let him run in the way of iniquity, the more he should be terrified, for sins never escape without con­dign punishment, and the longer it is defer­red, the heavier it will fall at last. Tis true, [Page 16]the sinner has my parole for a pardon at any time when he comes to me with true repen­tance, Qui poeni­tenti veni­am promi­si Eundem de die cra­stino ne­quaquam certificavi. 12. Aug. Terra mi­seriae & ter­ra tenebra­rum, ubi nulius or­do, sed sempiter­nus horror inhabitat. Job. 10.12 that is a gift from God, and which he is not sure to receive, no more then he is cer­tain to live till next day.

That fatal delay of repentance has reple­nish'd the Dominion of Satan with millions of poor Souls, and if any should set them the question, what brought them to that Land of everlasting darkness and misery, where there is neither rest, union, comfort or order; but a perpetual toil, hatred, sorrow, confu­sion and horrour? they all will unanimously answer, our procrastinate conversion, our de­lai'd repentance, and our groundless hopes to have a peccavi at will, tho' Death should on a sudden surprize us with an Arrest, this was the fatal overture, through which we fell in­to this endless misery. And it stands with a great deal of reason, for the longer a man loiters in his vicious and wicked ways, the more obdurate his heart will be, and the less inclin'd to produce an act of Contrition; nay should his Confessarius break his brain to bring him to it, his answer will be that which David gave to Saul, when he was to encoun­ter the Philistian Giant; Saul would have him to put on his own Armour, and to fight with his Sword, Usum non habeo. 1. Reg. 17.39. but David made answer, that he was never accustom'd to it, and therefore would not accept of his offer; its the same [Page 17]with an inveterate Sinner, let his Confessor cry out, Sir, one Act of contrition, one sin­cere and hearty Peccavi, for God is mercyful, and will be the same to thee, if thou wilt reclaim, and beg him most heartily pardon; Ah Sir! he will reply, I was never bred to that divine Art, 'tis a lesson I never learn'd; 'tis a strong weapon against the Devil, and all his power I must confess, yet I never made use of it, and therefore 'tis but a folly to pretend to it at present.

Thou seest by this example, O Man! that the longer a sinner perseveres in sin, the far­ther he will be from any desire of a true Con­trition; his heart will grow the more ob­durate, his Conscience more blinde, his Soul so oppress'd with evil custome, even as with a huge and weighty Stone, that makes her wholly insensible of what concerns her Sal­vation.

But if any of such like reprobates should seem to repent, 'tis to be fear'd, that his chief and only motive, is the fear of Hell-fire, not the reall product of Justice, nor any true Contrition, Nolo mor­tem impii, sed ut con­vertatur impius a via sua, & vivat. Ezek. 33.11. however I would not have any inveterate Sinner despair; neither would I have him be so careless of his Salvation, as to neglect it, whilst he has time and leisure to secure it, and a saving God who is so easily mov'd to compassionate him, and so ready [Page 18]to grant him so grateful a request, as is the remission of his Sins, and Life everlasting.

For a resolve of thy last objection, that the way which leads to Heaven, is both nar­row, difficult and craggy; consequently that thy nature, which is very fond of her own ease, can hardly be brought to walk therein; I answer, that it is a million of times more tollerable to strike into that roade, (tho' ne­ver so irksome to thy corrupt nature) then to suffer the pains of Hell for an eternity; Quam are­ta est via, & angusta porta, quae ducit ad vitam, & pauci in­veniunt eam. Mat. 7.14. Venite ad me omnes qui labo­ratis, & onerati estis, & ego reficiam vos jugum enim me­um suave est, & onus meum le­ve. Matt. 11.28. nay, even the pains of Purgatory; which are but temporal. 'Tis true, I told thee, and am still of the same opinion, that Strait is the gate, and Narrow is the way which leads unto life, and few there be that finde it; I told thee moreover, that from the days of John the Baptist untill now, the Kingdome of Heaven suffers violence, and the violent take it by force. But thou didst likewise hear me say, Come unto me all ye that labour, and are heavy laden, and I will give you rest. Take my yoak upon you, and learn of me, for I am meek and humble in heart: and ye shall finde rest unto your Souls; for my yoke is easy, and my burden is light. For what is of it self burdensome to nature, is made easy by the assistance of my grace, and is sweeten'd by custom; for wherever the Love of God is lodg'd, and increas'd to the [Page 19]height and prime of its fervour, all Tribu­lations, Persecutions, Crosses, Losses, nay, Death it self, will be look'd upon as the chief­est favours, and blessings of a most loving Father; so that there is nothing in the world more to be hated, and abhorr'd then Sin, which alone can cause the displeasure of God, and his fatal Seperation from man.

O Lord my God! thou art my Life, my Treasure, and all my happiness; but what am I, that I should prefume to speak to thee? what? but a poor and despicable ser­vant, a most vile and abject worm, far more miserable and contemptible in thy sight, then I can or dare imagine. Remember therefore o' Lord! that I am nothing, have nothing, and am absolutely the most indigent, and sordid, of all thy Creatures. Thou alone art good, thou only art both just and holy. Thou alone canst do all, canst give all, canst fill all; and I poor Soul am void of all that can be call'd good; for nothing but misery is to be found where Sin predominates. Forget not then o' Lord! thy miserations to me, and vouchsafe to replenish my heart with thy grace, that I may carry my Cross cheerful­ly, and follow thy steps with all alacrity; [Page 20]whilst I continue my Pilgrimage in this tem­pestuous and miserable life. Thou knowest that of my self I can perform nothing, that may be grateful to thee, or any way merito­rious, Psal. 142. to my own Salvation; wherefore o' Lord! assist me with thy grace on all occasi­ons; turn not away thy face from thy poor and wretched Creature; delay not thy gra­cious visit, withdraw not thy consolations from me, lest my Soul should remain a bar­ren and dry Tree, and become fuel for that unquenchable fire of Hell.

O' Lord! teach me how I may fulfill thy blessed will; instruct me in thy ways, that I may walk therein with safety, and in all humility. Thou hast indeed resolv'd all my objections, and hast broke all the chains which might detain both me, and all other Sinners in the bondage of Sin, and Slavery of the Devil: thou said'st as much of virtue and vice, as much of Satans rage, and of thine own clemency to all poor Sinners; as much of the joys of Heaven, and of the torments of Hell, as are able to move the most obdu­rate hearts and hasten them out of hand to give an everlasting farewell to th' one, and to make their constant and happy choice of the other.

But alas! I know by a fatal experience how weak I am in my resolutions, how far [Page 21]from the love of God, how much a stranger to virtue, and therefore have great need of comfort and strength from thee, to go through with what I resolve for the future. Thou art my heavenly Physitian, from thee I do expect a cure for all my Spiritual di­seases; nothing can be hid from thine eyes; thou knowest the evil passions that do pre­dominate within my brest, deliver me there­fore o' Lord, from their tyrannical govern­ment, cleanse my heart from all evil and in­ordinate affections, to the end that being in­wardly heal'd, and purg'd, of all the sinful products of my corrupt nature, I may be the more apt to love thee, the more ready to suffer for thee, and the more stable to perse­vere in thy service.

When I read in thy holy Writ, and hear what the learned Doctors of thy Church say of the love of God, I conceive an ardent de­sire to partake in some measure thereof; for to pretend to the full perfection of it, is a thing beyond my reach, unless thou givest thy helping hand to my poor endeavours. 'Tis absolutely the Summum bonum, Matt. 11. that only can make the burdensome, & weighty things light; that can bear equally all unequal things, that can carry a burden without any toil; that can make sweet and pleasant, what of its own nature is bitter, and uneasy. The love of [Page 22]God presseth men on to perform great and heroick actions; and does excite them to aime always at what is most perfect, and pleasing to his divine Majesty. Love is ne­ver content to fix its tabernacle on earth, nor to be concern'd with any terrene object; it must have a more noble Subject to entertain its flames: It must be totally free, and abso­lutely a stranger to all worldly affections, lest they should diminish its Lustre, & force it out of its natural Centure, to lodge with our blinde and unruly passions.

There's nothing more sweet, and attra­ctive then the love of God, nothing more active and strong; nothing more eminent and generous, nothing can exceed it in lati­tude, extent and altitude, there is nothing more pleasant and affable; In fine, there is nothing in Heaven, or on Earth that can ex­cell it in goodness, in beauty or perfection, and why? because it doth proceed from God, & that it cann't repose in any created thing, but in God alone. A divine Lover will fly, run & rejoyce, tho' he were condemn'd to lodge with Daniel among the hungry, & devouring Lyons. He is free, and enjoys his liberty tho' he were in chains, and loaden with Irons as another Manasses.

He gives with St. Francis, All for All; and findes his whole delight and comfort in that [Page 23]very All, which he makes choice of; And in that one supreme All the fountain-head of all goodness, he sweetly reposeth with the Spouse void of disturbance.

A divine Lover never looks upon the gifts, tho' never so excellent, but has his eyes al­ways fix'd upon the giver, neither is he con­tent with what graces and favours he re­ceives from God, but will strive to purchase more, tho' it were even with the loss of his sweet life. For Love admits of no bounds, & its flames will rise above all limitation and measure. It feels no weight, values no labour, invents new ways of mortifications, and of­tentimes affects to suffer for his beloved, more then flesh and blood is able to bear. The di­vine Lover will not regard impossibilities, for he thinks that all the Austerities, and ri­gours imaginable are both lawful and possi­ble to him, he is able therefore in his own ardent and elevated conceit, to vanquish all difficultys, and does indeed perform more then can be expected from Nature alone; In fine, his good will never fails him, tho' his body should ly half dead upon the ground.

Love is watchful; if Sleeping it's always awake, if harrass'd it's never weary, in dangers it's never fearful, when frightned it's never troubled, but even as a fierce blaze, and a lively flame; it passes by all such events, [Page 24]and mounts up towards the very throne of God, where it lies safe from all disasters, & evil accidents. This language perhaps is un­known to many; but he who really loves God, will easily understand it. The fervent desire alone of a Seraphick Soul makes a plea­sing noise in the hearing of God; Deus meus & omnia. S. Fr [...]n [...]. Deus meus amormeus Idem. In odoro­rem un­guente­rum tuo­rum c [...]rri­mus. Cant. 1.4. Hoc est praecep­tum meum ut diligatis invicem. Jer. 15.12. such was that of St. Francis. My God (says he) and my all; my God, and my Love; thou art all mine, and I am all thine; dilate my heart in thy love, that I may taste inwardly how sweet it is to love thee, and how pleasant it is to melt, and consume in thy love. Let thy love support me, when I surpass my ability, and when in the depth of my meditations, in the excess of my fervour, and in the serious consideration of thy great love for man, I am beyond my senses. Let my Soul praise thee for ever, o' Lord, and let me run with the Daughters of Sion after the odoriferous sa­vour of thy sweet perfumes. Let me never love any creature, nay not my self, but for thee, let me also love in thee, all them that love thee sincerely & with their whole heart; this is a Christian devoir, which the law of true love requires, and which Jesus the per­fect model and first promoter thereof, does absolutely require from all mankind, and un­der the penalty of forfieting an eternity of Joy, and the Vision of God for ever.

Love, says thy belov'd Apostle, is swift, Qui non diligit fra­trem suum non est ex Deo. Jen. 3.10. sincere, pious, well dispos'd, and pleasant; It is strong, patient, faithful, prudent, last­ing, manly, and never fond of its self, nor its proper Interest; for when ever a man begins to touch that string, he immediately fals from the perfection of true love, and is be­come no better then a Heathen, who is total­ly a Stranger both to the love and laws of God. Love is always circumspect, humble, 1 Cor. 15. and righteous, not sluggish, nor light, nor addicted to foolish and idle things, neither does it busie it self about vain and frivolous imploys; but is sober, chast, Stable, quiet, watchful, and extraordinary well guarded in all its senses: 1 Cor. 10. & Phil. 2. Love is subject and obedient to its Prelates and Elders, but has no manner of esteem for it self, for it is both vile and despicable in its own eyes. Love is devout to God, full of trust and hopes in him, tho' he afford it not the least consolation, he knows full well that love cann't appear in its full splendour, but where it meets with a mixture of sorrow; for St. Paul says, that whoever is not in a readiness to suffer all manner of Crosses, that God is pleas'd to af­flict him with, in this world, is not at all worthy of the name of a true lover. In fine, Rom. 8.8. a true Lover of God must embrace manfully, and with a cheerful heart and countenance, [Page 26]whatever comes upon him either by the commission, or permission of his divine will, let it be never so harsh, violent, or displea­sing to nature, he must not in respect of any tribulation, decline from his beloved, but rather adhere closely to his colours, as well in the troubles of war, as in the prosperity, and pleasure of a joyfull peace.

O Man! Thou art well read I see, and to hear thee speak, Tues Ma­gister in Israel, & hic ignoras Jo. 3 10. thou mayst be taken for a Master in Israel; but I am certain thou art mistaken in the practise of thy knowledge. Thou speakest admirably of the love of God, but thou canst not perceive the motions and operations thereof within thy own heart, by reason of its predominate inclinations to the carnal, and fading objects of the world. Therefore, Diliges Do­minum Deum tu­um ex to­to corde tuo. Matth. 22.37. for thy better understanding, I will in the first place tell thee, that the prin­cipal and chief Command, is to love God with thy whole heart. Secondly, that to be a proficient, is to obtain a farther increase, as well in all virtues, as in the Seven gifts of the Holy Ghost. Thirdly, that without Charity, nothing can be meritorious, no, nor accep­table to God. Fourthly, that Charity, of all [Page 27]other virtues, is the most worthy; because it is the Primum mobile, the Life, the Queen, the first beginning, and end of them all; and that no other virtue, or thing whatever, can so efficaciously move a Soul to all acts of Pie­ty, nor so speedily and powerfully with­draw her from sin, and vicious habits, as the Love of God. Fifthly, because the Intuitive vision of God, (which is th' essential reward of the Blessed) has a perfect reference to the highest degree, and sublimest perfection of Charity.

Now to give thee a perfect demonstration of thy own weakness, and to let thee know how much thou art a stranger to the love of God; I must tell thee that this heavenly Charity, is a most resplendent and glorious Pearl; a most precious and charming gem; a most pure and noble Balm; a most sweet and fragrant herb; and consequently does require a most clean and spotless residence, and a Seat adorn'd with all the rarest & most precious ornaments, that can be imagin'd; I mean a Soul cleans'd from all mortal spots, deck'd with all moral virtues, throughly lin'd with the gifts of the Holy-Ghost, and supported on each side with the Strong pil­lars of a firm and constant Hope, and Faith.

I must tell thee likewise of the degrees of Charity, the first of them is infus'd into the [Page 28]Soul by her Baptismal grace, and this is not to be hid idlely, but to be improv'd with a great deal of care, and brought to its ulti­mate perfection; O what a deal of care is to be taken in so great an enterprize the minde must be kept pure and clean, free from all mortal spots, and beautifi'd with all the virtues and gifts aforesaid (as far as the con­dition and state of a new beginner will ad­mit.) 'Tis an incumbent duty on all Mor­tals that are lodg'd within this inferiour de­gree of Charity, to wish ardently for the sight ond perfect injoyment of the Summum bonum, to labour hardly for an utter extir­pation of all their imperfections and vicious habits; to reclaim and utterly subdue their unruly passions; to be constantly imploy'd in the painful exercise and worthy works of Pennance; to keep their mindes from all di­stractions in prayers; to reform the exteri­our man, and keep it still in a modest & de­cent posture in all their communications and conferences with God. To divert their eyes from all unclean and dishonest objects, to re­strain their tongues from overmuch talking; Vir lin­guosus non deri­getur in terra. Psal. 139.12. for any man that gives himself the liberty of uttering words at random, and to no good intent, cannot be free from sin, neither is he in the right way to the land of promise, says my Prophet. In fine, they must decline from all [Page 29]evil, and fly from Sin, Tanquam a facie Co­lubri fuge peccatum. Eccl. 21. even as from the dan­gerous sight of an infernal Serpent.

All these cleansing herbs, together with se­veral others of the same nature, well season'd with the fear and love of God, must be care­fully handled, dextrously shifted, and exact­ly distill'd into a Salutary compound for the happy complement of a purgative life. All these Ingredients, I must confess, are extra­ordinary bitter, and irksome to thy corrupt nature, however thou must endeavour with all thy might to swallow down those ill-pal­lat-pleasing Pills, not for once, but so often, until thou dost acquire a habit of using them without any difficulty, and then thou shalt perceive the great benefit thy Soul will reap by the constant practise of so divine a remedy. Then thou wilt without any compulsion or contradiction from either the outward or in­ward man, freely and constantly bewail thy former sinful life; thou wilt earnestly dive into the most reclus'd and hidden corners of thy heart, to finde out therein what may be displeasing to God, with a resolution either to smother them in their cradle by a contrite Confession, or to drown them all in the bit­ter tears of a sorrowful repentance. Thy dayly entertainment will be to meditate on my bloudy Passion, to think often of the dreadful day of Judgment, of Death, of the [Page 30]everlasting pains of Hell, and of the many favours and graces which thou hast received at the most liberal hands of thy most merci­full God; firmly grounding thy self in a pro­found humility, in patience, in a full resig­nation to Gods Decrees, in the fear and love of thy dearly beloved Maker. After this hea­venly exercise, thou art to proceed to a far­ther increase in virtue, to a more accom­plish'd Charity, to Spiritual exercises, and to devout meditations; thereby to fix thy heart in God alone, and to avoid Idleness which is the seat of iniquity; thou must give some time to thy Studys, some to Prayer, some to writing, some to the practise of charita­ble Deeds, as visiting the Sick, relieving Prisoners, comforting the Poor, and di­stressed, as well with thy good advices, as with a share of thy substance, but in all thy actions be sure to have thy mind always fix'd upon God, for whose sake alone thou must begin, go on, and end all thy good works; thou must often raise up thy thoughts to­wards Heaven, that happy residence, for the enjoying of which thou wert created, and be never wearied with labour; or think the time long e're you gain it. All this belongs to the illuminative life, to the State of Pro­ficients, to the degree of purifying virtues, and to those private friends that do sweetly [Page 31]adhere unto their God, and embrace him with arms of Charity.

Being perfectly grounded in this kinde of life, thou must ascend to a higher School, where thou art to begin the rudiments of the perfective and unitive life; which are, pure contemplations, most ardent, most sweet, and most loving Embraces of thy be­loved; the inseparable and continual unions with thy Spouse; the practice of mistical Theology; a Transformation into God; Raptures, Extasies, Acts of heroical virtue; the immoveable quietness, and peace of the minde in God; then by a supreme degree of the gift of Wisdom, thou art made, as it were, one of Gods Secretarys, and Cabinet-Councel, so that being come to this height, thou art made privy to all the hidden myste­ries of his eternal Wisdom, and rais'd to that pitch of honour, as to lodge him sweet­ly within thy breast.

Then thou shalt sincerely, and sweetly contemplate with a clear understanding what are of Faith, and the reasons for believing them. Thou shalt behold the glory, the Ema­nation, the inbred Communication, the mu­tual intuition, dilection, fruition, and eter­nal consistance of the ever Blessed and super­glorious Trinity. Then all creatures, com­par'd to the infinite, and incomprehensible [Page 32]Majesty of God, will appear to thee as Pis­mires, nay, even as nothing. In fine, then will all thy comfort, all thy pleasure, all thy satisfaction and affection be lodg'd after a most solid manner in thy God alone. I leave thee now to judge whether this be not a most noble life, and worthy of so much pains ta­ken to purchase it.

THy words o' Lord, are as dreadfull to me, as Thunder and lightning are to the timorous and pregnant Hinde. Thy Do­ctrine is so sublime, and surpasseth so much my understanding, that I cannot conceive it. Dost thou think that man in his frail, and mortal flesh can lead the life of an Angel? that a Pilgrim can pretend to the preroga­tives of the Blessed? or that he can live on earth so conformable to the Rules and Rites of the Saints in Heaven. What man alive can pass over his mortal days without Sin. Thou know'st that there's nothing more unsettled, and more inconstant then the minde of man, and wilt thou require of him, as an incum­bent duty, to be always in contemplation of heavenly things, to have his thoughts always fix'd upon thee, to stand at all hours in the [Page 33]presence of God, and never to have the least correspondence with the world, or with a­ny earthly affairs? I know that with the powerful assistance of thy Grace, he might easily comply with thy will in all these pre­scriptions; and I know likewise that Nature will never bear the rigour of such weighty impositions, so contrary to her inbred incli­nations; for the motions of Grace and Na­ture, are directly opposit in operations; both tend to good, but the good that one aimes at, is a great evil to the other, so that many may be deceived in their election of this, or that other good. Grace walks on innocently, and without any disguise; she is ignorant of all Quibbles, and fallacies, she declines from all things that bear, even the shaddow of evil, & does all her actions purely for the love of God, whom she owns to be her bountiful head­spring, Prototype, & final end; this is very good in her thoughts; yet Nature looks upon it to be quite contrary, for she is subtil, poli­tick, alluring, and with her charms, she draws, insnares, and deceives many; as for her last end, she will admit of none, but of self-interest. Grace delights to mortify and pull down the Flesh, to curb, and utterly suppress all the Insurrections and Rebellious motions of the old man, to resist all sensuali­ty, she loves to be kept under, to be Cross'd [Page 34]in her inclinations, to be depriv'd of her proper will, and bar'd of her liberty; to be under correction, rather then have the com­mand of others; to be always submissive to God, and for his sake to become an humble Servant, and even a slave to all mankind; but Nature is directly contrary in her tem­per, she is desirous of all manner of pleasure, and has an abhorrence for mortification, and hates to be curb'd, to be oppress'd, or de­barr'd from her inclinations, she will com­mand, rather then obey; for she detests dis­cipline, and will not (if she can possibly a­void it) submit her self to any higher Power.

Grace will rather choose to do what is be­neficial to others, then what is profitable and convenient for her self; but nature will labour for her own advantage, and if she does any service to others she will expect to be ac­cordingly rewarded. Grace will return faith­fully all honour and glory to God (as being the Soveraign alone deserving of it) but Na­ture will thirst after honours and reverence, after Supremacy and dignitys, and thinks that Cap and Knee is for her alone. Grace will rejoyce to be debass'd, and to suffer re­proaches, and injuries for the name of Jesus, but Nature abhors the very thoughts of such sufferings, and will use all means possible she can to avoid them. Grace cannot endure to [Page 35]be idle, but ever thirsts after action, but Na­ture is so well pleas'd with ease, and quiet­ness, that the conceit alone of toil, and di­sturbance, is to her as odious, as the Plague it self. Grace delights in low and sordid im­ployments, and will not repine at a course and thredbare garment; but Nature does place her comfort, and whole satisfaction in curious and costly Apparel, & will be strange­ly disturb'd, when humbled and brought to any mean exercise. Grace is absolutely for heavenly things, she passes by the temporal, she values not their loss, neither is she di­sturb'd at evil accidents: because she hath placed all her treasure and pleasure in Hea­ven, where nothing can suffer any loss or de­triment, but Nature has all her attention to temporal things, puts all her satisfaction in Earthly wealth, is sad for the loss of them, and cannot bear the least affront or injury.

Grace is piously inclin'd, and free to com­municate her favours to all, without any ex­ception, but Nature is greedy, and covetous, she is wholly for proper and private interest; she cannot see the way to the poor mans house, but she is all eyes to finde out the rich and liberal; she is not willing to stretch her hand to the needy, but she is pleasant when she is touch'd in the hand with a weighty gift. Grace draws all Creatures to God, not for [Page 36]her own Interest, for she is an absolute Ene­my to the World, she abhors all sensual de­sires, excursions are odious to her, and blushes to appear in publick; but Nature's delight, & greatest pleasure is to be conversant with the Creatures, to pamper her own flesh, to discourse of vain and idle matters, and if a heavy word casually fall in by the by of a neighbour, Quod ti bi non vis fi­eri alteri non fe­cris. she will inlarge upon it, contrary to that fundamental rule, of her own proper and positive law, what you would not be done to, don't do it to another.

Grace seeks for her comfort in God alone, and finds in that Summum bonum more fatis­faction and pleasure, then in all visible and delightful objects of this world. Grace ex­pects no temporal reward for what favours she exhibits, for God alone is her retributi­on, and of all temporal necessaries, she covets none, but what may exactly help her to the acquisition of eternal Bliss; but Nature does all her actions for lucre of future gain; for she can do nothing gratis, no, she must have a more ample, or at least an equal return for her work, & that must be paid her down in Specie; if that fails her, she will expect a large commendation, or the cast of a considerable favour on occasion.

Grace loves even her mortal enemies, she becomes not proud of her rich, and well-qua­lified [Page 37]friends, she is nothing extoll'd with the height of her extraction, and noble blood of her Ancestors, if virtue do not accompa­ny them; she favours more the poor, then she does the rich; and has more compassion of the innocent Criminal, then of the Potent Malefactor; she is a friend to truth, and an enemy to falshood; she is never weary to ex­hort the good to a more eminent perfection, and to become the faithful followers of their gracious Redeemer; but Nature is overjoy'd to see her self amongst an abundance of friends, and relations, she glories in her no­ble extraction, and speaks highly of the an­tiquity of her family; she is complesant to the powerful, flatters the Rich, applands her fellows in Iniquity, and pushes them on to a further acquisition of vice, she makes virtue to seem rediculous to them, that she may the easier have a full Empire in their hearts, and sit the safer in her throne. Grace will be nothing surpriz'd to see her self re­duced from a high and plentiful State, to a low and indigent condition; but Nature will grumble, repine, and snarl at Gods Providence for so great, and so unexpected a downfal.

Grace attributes all goodness to God, as being the chief Source, and offspring there­of, she will brag of no good, that she can [Page 38]do of her self; she is content with the bare notion of Gods packet-bearer, that brings his Commissions from Heaven, to the wicked and rebellious of the World, and to sollicite them, to a new and speedy reform, both of their lives and manners; she is nothing ar­rogant, nothing clamorous, or contentious­ly given, but has her understanding, & senses submissive to the eternal Wisdom's examina­tion, direction, and conduct; but Nature covets to be inform'd of all Secrets, to know all novelties, to be much abroad, to be pre­sent where the greatest resort is, her senses must all be at hot work, she must know all people, and all must be acquainted with her; Grace is quite contrary in her disposition; she is for a more sublime imployment: she values not those Trifles, that Nature is so enamour'd with, neither is she curious to know those silly intrigues, and foolish for­malities of the World, because they are all the products of a long standing corruption, and therefore they cannot be grateful to her, for she will have us not to busy our senses with them; but to avoid all manner of osten­tation, and vain complacency, nay she will have us abscond in all humility, what is real­ly commendable, and worthy of all mens ad­miration, she is much of the nature of a Bee that gathers hony out of the most poisonous [Page 39]herbs, if she sees any thing praise-worthy in men (tho' never so wicked) she gathers it, into her hony-comb, and considering it to be a participation of Gods goodness, she makes an oblation of it to his greater honour and glory: she abhors that her self, or any good work she does, should be publish'd, or applauded, but that the Almighty should be ever bless'd in all his gifts; and since we have nothing of our own that can be call'd good, if any good work we do, God must be the Promoter of it, consequently Grace will have us to refer it to him alone, and not boast of it, as of our own production.

'Tis this great distance betwixt Nature & Grace, and their main opposition in matter of Government, that makes me, in a manner despair of ever getting the better of my de­prav'd nature, prone to evil, even from her Cradle; for she had her downfal by Adam's Transgression, and the punishment thereof by a Decree from Heaven, was intail'd up­on all her Posterity, so that Nature, which (as first created) walk'd uprightly in all her ways, became vicious by his sin, and to that degree, that all her motions are bent to evil, and is her self so blinde, that she leads her poor Pupils, I mean the poor Souls that are Lodg'd within her precincts, into the Preci­pice of eternal Damnation.

The little strength that remain'd in her af­ter this fatal overthrow, may be very well compar'd to a small sparkle, that lies glow­ing under the Cinders, and this I call natu­ral Reason, which is altogether overclouded, notwithstanding she can discern what is true, and what is false; what is good, and what is evil; but has not the power to full­fill all that she approves, for she is both sick, and crazy, as well in all her Senses, as in all her affections.

Wherefore O my most gracious Lord! Gen. 1.1. who hast created me to thine own Image and like­ness, grant me I beseech thee, that great grace of thine, so necessary to my Salvation, that I may overcome my poor, frail, and cor­rupt nature, which leads me to sin, and e­ven to perdition. Rom. 7.23. For I feel within my own flesh the law of sin, which does contradict, and controle the law of my mind; and drives me on Captive to all manner of vice; Inso­much that I cannot resist its unruly Passions, unless thou dost infuse thy all-conquering grace into my heart. 'Tis true I finde my self interiourly inclin'd towards the practise of thy divine Law; I know thy Commands to be good, just and holy; & that the evil of sin is to be avoided, above all the miseries ima­ginable; yet in my self, I am still an obedi­ent slave to the law of Sin, & am more prone [Page 41]to obey the Dictates of Sensuality, then those of a right understanding and reason. I know the good but I want the will to practise it: I often purpose to do what is gratefull to thee, and which may conduce to my own eternal Salvation, but alas! the least obstacle brings me off from my good resolutions. I know likewise the way to perfection, and do see full well what I ought to do for to attain it, but alas! I am so press'd down with the weight of of my corruptions, that I am not able to climb towards it. So that I see clearly how necessary is thy Grace, to begin a good work, to go on with the same, and to bring it to a compleat end; for without thy Grace I can perform nothing, but I shall be able to do all, if I be assisted with the same. Thy Grace then O Lord, is our strength, our chief support, and the solid foundation of all our merits. From it alone, all gifts of nature receive their estimate, no human Arts, no Sciences, no Riches, no Beauty, no strength, no Wit, no Eloquence, (tho' never so charm­ing) is of any value without it.

The gifts of Nature are common, as well to the wicked, as to the Just; but Grace is the proper Prerogative of the Elect, which gives them an assured title to life everlasting. 'Tis so eminent a favour, that the gift of Prophecy, the operation of Miracles, and e­ven [Page 42]the most eminent Speculation, is of no worth without it; nay, Faith, Hope, and all other Virtues can never be grateful to thee O Lord, unless they have Grace and Charity along with them; it makes the poor of Spi­rit, rich in virtues; and the most opulent in earthly Treasures, humble and low in heart. She is the Mistress of Truth, the Teacher of Discipline; the Light of our understanding, the Comfort of the afflicted, a deliverer from all Sadness, a remedy against fear, a nurse of Devotion, and a most powerful Instrument to draw sorrowful sighs, and bitter tears from our hearts, and eyes; What am I with­out thy Grace O Lord? what? but a dry land and a fruitless Tree, fit for no other use, then to be cast into the fire. Wherefore O Lord let thy grace prevent me always, and go with me, in all my ways, that I may be the more able to perform thy commands, and comply with thy blessed will.

O Man, Sancti esto te quoni­am ego Sa­netus sum Dominus Deus ve­ster. Lev. 11.44. wilt thou condemn me, that thou mayst be justified? wilt thou accuse me of too much rigour, and want of discretion, that thou mayst be excus'd of thy intollera­ble negligence, sloath, and transgressions? didst thou not hear me speak by my servant [Page 43] Moises to the People of Israel, Perfectus & absque macula eris cum Domino Deo tuo. Deu. 18.13 Estore per­fecti sicut & Pater vester coe­lestis per­fectus est. Matt. 5.48 Cum metu timore, & tremore, operamini salutem vestram. Phil. 2.12. Nostra conversa­tio in coelis est. Phil. 3.20. Ubi amor ibi oculus. St. Bern. Ubi The­saurus tuus est ibi & Cor tu­um erit. Matt. 6.21 Verius est anima ubi amat quam ubi animat. Aug. that they should be all Saints, because that I the Lord their God am a Saint; that they should be all per­fect and without the least Spot in my pre­sence. The same command was often repeat­ed to thee in the law of Grace; there thou shalt finde what a weighty obligation thou liest under, to be perfect as thy Father in hea­ven is. 'Tis a tribute due to the Divine Ju­stice, and as thou hast thy life from him with that obligation, to spend it wholly in virtue, and in his faithfull Service, thou canst not do otherways, without incurring his great dis­pleasure, my Apostle was order'd by me to warn thee, and all mankinde, to work your Salvation with fear, apprehension, and trem­bling; never to cease praying, and to be al­ways imploy'd in some good work or other.

Thou tellest me of being a frail man; was not Peter, was not Paul, and the rest of my Apostles made of the same stuff as thou art? yet they tell thee, that their dayly and hour­ly conversation was in Heaven. Thou hast been often told, that he is accurs'd who will either say, or believe that God has command­ed impossible things to Man. His very first Precept to him, is, that he must love God with all his heart; and wilt thou tell me that this is an impossible thing? thou beleivest, I suppose, this maxim, where the love is, there [Page 44]the eye is, & that other; where thy creasure, there thy heart is. I shall add another maxim, which is no less credible, that the Soul is more assuredly there where she loves, then where she animates; now lay thy hand on thy con­science, and tell me how often has that un­ruly and predominant love, which thou hast for a filly Creature, oblig'd thee to pay her a visit with all humility, respect, patience, and with all the expressions imaginable of a most tender affection; how often hast thou intreated that object of thy lust to give thee a favourable admittance into her presence? didst thou ever think the time long in her company? no, tho' it were a whole day, it seem'd but a moment to thy thoughts; would'st thou not undergoe all the fatigues imaginable, to be admitted into her favour? nay, to purchase a smile or an amourous glance of her eye; thou wouldst I am sure endan­ger, even thy sweet life. And wilt thou be backward to do as much for me? who came from my Fathers breast, to my Servants womb, from my heavenly Palace to a dirty Stable; from a seat of Glory, to a Land of misery; from the company of Angels, to that of brute beasts; from a peaceable and well-settled government, E [...]erat snbditus illis. Luke 2.51. to be subject to, and un­der the command of a poor Carpenter, and all this was to retrieve thy lost Soul; wilt [Page 45]thou not, I say, do as much for me, who have sustain'd labour and toil the full space of thirty three years, being all that time needy and poor, as the Evangelists testify of me, go­ing bear-headed and without Shooes, desti­tute of lodging or Cloaths to defend me a­gainst the Weather; All this I suffer'd to lodge thy Soul in Heaven for an eternity, or for me who have been betray'd by my own Disciple, deliver'd over into the hands of my Enemys, Scourg'd, Crown'd with thorns, condemn'd, and nail'd to a shameful Cross, & thereon dy'd to purchase for thee, as well as for all mankind, an Eternity of Glory. And shall I have no other return from thee, for all my aforesaid kindnesses, then to tell me that thou art a frail man, and not an Angel, as if the perfection which I require of thee, was rather to be expected from those heaven­ly Spirits, then from so weak and frail a crea­ture as thou art. O ingratitude, beyond all expression, but alas! it is the common di­stemper of all mankind, for they do general­ly despise the bounties of their Maker; none is content with his State or condition, were he as strong as an Elephant, as swift as a Buck, as light as a Bird, he shall complain that he wants the Sagacity of Dogs; the sight of Ea­gles, the long life of Ravens, nay, he will repine that he is not immortal, endu'd with the knowledge of things to come; his ingra­titude [Page 46]will not be content with the enjoy­ment of that neither; no, he takes it ill that he is not a God upon Earth. He never con­siders the advantages of his condition, much less the goodness and love of God to him in the benefits he enjoys. The benignity of Pro­vidence was so great in his regard, as to give him power to subdue the strongest of Crea­tures, overtake the fleetest, reclaim the fier­cest, and outwit the craftiest. He is within one degree of Heaven it self, and yet he is not Satisfied, he would fain have Heaven for his inheritance, and the glory of Saints for his Patrimony, without any further trouble. O man, take notice of thy great folly; wilt thou pretend to have Heaven at a cheaper rate, then I have had it, who am the only & the undoubted Heir of that blessed Kingdom. No, that must not be; I have sufficiently suffer'd to come to the enjoyments of a crown of glory, and thou shalt enjoy it upon no o­ther terms. Thou must labour for it, and if thou dost but begin the work, my grace shall help thee to bring it to its full accom­plishment.

Let not the frailty of thy nature overbal­lance thy courage, Angelus Domini Exerciti­um est. Mal. 2.7. let not the difficulty which thou art to encounter, oblige thee to a shame­ful retreat, for I shall be present with thee in all thy conflicts, to cast dust in thine ene­mies [Page 47]face, Constitui te Deum Pharaonis. Exod. 7. Ego dixi Dij estis. Psal. 48. and to put them all to a shameful rout. Remember that thou art not only an Angel, but even a God upon Earth, for thou hast heard me say by my Prophet, of a Priest of the Levitical Law, that he was the Angel of the Lord of Hosts, and thou art satisfied that I did appoint Moises to be the God of Pharaoh. Who can deny but that Holy Men are Gods upon Earth, seeing that I have said it by one of my Prophets; the perfections of man therefore may, and ought to be propor­tionably suitable, to so great a dignity, and why shouldst thou think it strange that I should expect thee to lead an Angelical life on Earth, and to raise thy self by contempla­tion, and spiritual dilection, above thy self, Homo cum in honore effet non intellexit. Compara­tus est in mentis in­fipientibus & similis factus est illis. Ps. 48. Si dixeri­mus quia peccatum non habe­mus ipsi nos sedu­cimus. Isa. 1.8. wouldst thou have the words of my Prophet to be verified in thee? Man being in honour abideth not, he is like the beasts that perish. 'Tis certain that thou mayst, with the assi­stance of my grace, make so great a Progress in virtue, as to be equal with the very An­gels, even in thy Pilgrimage, and to enjoy a more excellent crown of Glory, then some of them in heaven. In answer to thy Second objection, that it is impossible for man to live in the world without sin; 'tis true that thou hast Scripture for what thou sayst. For my beloved Disciple avers, that if mortals will say that they have no sin, they deceive them­selves [Page 48]and that the truth is not in them; In multis offendi­mus om­nes. Jac. 3. Quid est homo ut immacula­tus fit, & ut justus appareat natus de­muliere. Job. 15. Non est homo su­per ter­rum qui faciat bo­num & non pec­cat. Eccl. 7. Justus sep­ties cadit de die. Prov. 24. the same James my beloved Apostle, and worthy Brother confirms. In many things, says he, we all offend; and Job, that perfect model of patience, and worthy object of all mens imitation, sets this question, what is man that he should be clean? and he which is born of a Woman, that he should be righteous. But thou must understand, that Sin is properly call'd a transgression, either of the divine, or of the natural, or of the positive law. A man by Gods grace, may, and ought to be free from this, because it is a mortal sin, which he is commanded and bound to avoid, for as much as it doth give a deadly wound to his Soul. 'Tis not like to a venial Sin, for the Wise will tell thee, that there is not a just man upon Earth, that does good and sinneth not: no, for a just man falleth seven times a day, and riseth up again.

As for the instableness of mans heart, thou mayst be very well satisfied with my Apostles answer; for I must allow him to be a better Judge in that case, then thou art; having had a far greater triall of the world, and more experience in the hearts of men, then thou canst pretend to. For he was first a grand Persecutor of my Church, and after a Vessel of Election, to bring my name and preach my Doctrine over all the World. If thou [Page 49]wilt ask him what it was that wrought that great alteration in him? he will tell thee, Stabiles & immobiles estote a­bundantes in opere Domini semper. 1 Cor. 15. by the grace of God I am what I am; and his Grace which was bestowed upon me, was not in vain, wherefore my beloved Brethren, be ye stedfast, unmovable, always abound­ing in the work of the Lord, for as much as ye know that your labour is not in vain in the Lord.

The wise Solomon is much of the same opi­nion, Justus ejus fundamen­tum aeter­num. Prov. 10. for he says that the Righteous is an e­verlasting foundation; take notice how my Servants all agree in their Doctrine, they all have it from the same spirit. Therefore I tell thee, that whosoever hears these sayings of mine, and does them, I will liken him un­to a Wise man which built his house upon a Rock: The rain descended, the Flouds came, the windes blew, and beat upon that House: and it fell not, for it was founded upon a Rock: hence thou mayst conclude that the mind of man, which of her own nature, or rather by her own evil custome, is mighty instable, and turns every way like a Wind­mill, will with the help of my grace be easi­ly made stedfast; fortified by the constant practice of virtue, Optimum est gratia stabilire Cor. Hebr. 13. and by frequent Acts of Charity become as unmovable as a Rock: therefore my Apostle says, it's a good thing that the heart be establish'd with Grace. Ex­perience [Page 50]will give it further Evidence. Thou knowest that the more fervent love is, the more it settles the Lover in the Beloved; moreover Custom, being as it were a second nature; there is nothing so difficult but may be overcome, and made pleasant, and easy by continual practice: even, so thy mind, if it be once adorn'd with divine and spiritual exercises, it will not only with ease, but fer­vently also and with very great satisfaction adhere firmly to me, with more assurance & comfort, then ever the rich Glutton did de­light in his unlawfull pleasure and treasures. Thou hast as many, and as authentick Wit­nesses of this truth, as have been Saints and perfect men in the world.

O Most gracious Saviour, Quid est homo quod me­mores e­jus, aut fi­lius homi­nis quoni­am visitas eum. Ps. 8. the Eternal wisdom of God! I return thee my hear­ty thanks for all thy favours, and for this wholesome instruction, which thou wert pleas'd to give me. O Lord, what is man that thou art so mindful of him, or what ser­vice dost thou expect from the Son of man, that thou dost vouchsafe to visit him so often with the sweetness of thy frequent consolati­ons? what has he deserved that thou shouldst be so free to impart thy grace unto him. Nay, [Page 51]if thou shouldst deny him that great favour, and even abandon him, to his unruly passions, he would have no cause to complain of thee, for his Sins have justly deserved it. And if thou shouldst refuse to grant him thy prote­ction, yet has he no reason to repine at it. But grant me leave O Lord, to make known my grievances unto thee; when I tell thee of my great difficulty to attain perfection, & the impossibility I ly under to depress my e­vilinclinations. Thou dost remit me to the powerfull help of thy grace, as if it were e­ven at hand, and in my power to make use of upon all occasions; whereas I am always imploring it, nay, and often with weeping eyes do I crave thy mercy; yet all my pray­ers are ineffectual, I still being what I was, an empty vessel, void of all grace, cold in my devotion, weak, frail, and as prone to vice, as ever I was; where is now thy promise O Lord? where are thy manyfold & often reiterated protestations to give a fa­vourable hearing to all poor Sinners at any time, when they make their Addresses to thee. Ask thou sayst, and it shall be given you. Mat. 7. Seek and you shall find: Knock and it shall be opened unto you; For every one that asketh, receiveth, and he that seeketh, find­eth, and to him that knocketh, it shall be opened.

These are thy promises, here are thine own invitations; however, in all submissi­on, I presume to say what the holy Job con­fess'd in the height of his afflictions, and what he express'd in the bitterness of his sorrow­ful and troubled heart; Job. 30. I cry unto thee, says he, and thou dost not hear me: I stand up, and thou regardest me not. Jer. Lament. 3. I may lament with the Prophet Jeremy, and say, that thou hast builded against me, and hedg'd thy self about with a thick cloud, so that when I cry and shout, Esai. 63. thou hearest not my prayer. I may likewise complain with the Prophet Isaiah, that the multitude of thy mercies are restrain­ed from me. O Lord! if what these great and holy men have said be true, how can I, poor sinfull Soul, expect that my prayers will be heard; or that thou wilt comply with my earnest and humble request? I have more reason to apprehend the severity of thy Ju­stice, then to expect the products of thy mer­cy, Esdr. 9. for I may well say with Esdras, O Lord! I am confounded & ashamed before thy face, for my Sins are multiply'd above my head, and my iniquitys have reached up to Heaven.

I Am the searcher of all Hearts, there can be nothing therein, that is not visible to [Page 53]my eyes. I have all their thoughts in my pro­spect, and all the actions of men are regi­ster'd in my book of accounts, I know that thy fears and querelous complaints do pro­ceed from a pious, and upright minde, and therefore am resolved to give a favourable answer to every particular objection of thine. I know thou dost not doubt of the truth of my words, but thou would'st fain have the right meaning of them, and conceive at full how my words, and promises (which seem to be contradictory) may be justifyed in thee. Wherefore take it for a certain truth, and an infallible Rule, that none, who does what lies in him, shall perish, or ever be abandon'd by God; no, He is so mercifull a Creator, that He will refuse no body the concurrence of his grace, for he ardently desires the Sal­vation of all, without any exception of per­sons, as thou mayst easily conclude by that solemn invitation which he gives to all man­kinde; Come unto me, says he, all ye that are heavy, and I will give you rest; as also by that great care which he takes of every particular man, even from his Mothers womb, Mat. 11. Angelis suis man­davit de te ut custodi­ant te in omnibus vijs tuis. Mat. 4.6. to dispatch one of his heavenly Courtiers, with express orders to keep, protect and de­fend him, as well from the rage of his insult­ing enemies, as from all other sinister acci­dents which poor Mortals are incident to. [Page 54]This and many more Instances I might pro­duce, of the great tenderness that God has for man, so that none who is truly a Chri­stian, has the least ground to doubt, but that he, and his only and dearly beloved Son al­so, who has suffer'd so much for men, and gave even his very Life to save them from Death everlasting, will be ready, not only to hear their prayers at all times, but also most free, to comply with their request.

But I must give thee to understand that prayer is an act of virtue, and therfore it's call'd, Latria, so that it is not every petition that can be rightly term'd a prayer, for this is an humble demand of decent and necessary things to Salvation. As thou art oblig'd to be firmly fix'd in the constant practice of other virtues, thou must be the same in prayer, thou must never give over, but still continue up­on the same subject with God. And withal if thou dost expect to be heard, and to obtain the effects of thy prayer from him, thou must add the following councel to my former, that is, utterly to break off with vice, and fall in­to a virtuous life. For what a ridiculous thing it is to think, that God will remit thee thy Sins, whilst thou art resolv'd, not to forsake them, but rather to increase them dayly. To hope for any mercy at his hands, whom thou dost dishonour, provoke and offend hourly, [Page 55]what dost thou think of it? is it not to laugh at the Almighty, and to ridicule the Omni­potent? If thou hadst dealt so with a terene King, or with one of an inferiour degree, certainly he would be highly displeas'd with thee, and take it as a great affront, that thou shouldst crave his pardon for the wrong thou hast done him, and which thou art resolv'd not to repent; how much more should the God of infinite Justice, the Lord of unspeak­able Majesty, and the Judge of illuminate Wisdom, be incens'd against a poor, wretch­ed creature, that would go so bare-fac'd to affront him.

By what is said thou mayst understand that the duty of a well-meaning Orator, is first to be inwardly griev'd to have ever offended his God, secondly to make him condign satisfa­ction for all his past offences, thirdly to pur­pose firmly not only to avoid Sin, but also the occasion which may bring him to it. Af­ter this worthy preparation, he then must make a sorrowful, entire, and sincere confes­sion of all his Sins, to his spiritual Father, & fulfill exactly what satisfaction he shall enjoyn him. If thou dost perform this, and live e­ver after according to these dictates, thou shalt undoubtedly obtain from God the effect of thy prayer, let it be what thou wilt, ei­ther the remission of thy sins, or a further in­crease [Page 56]of Grace, or any other rational request. I must confess, that he does sometimes, even as a wise and provident Father, delay the performance thereof, but it is to try, the faith, and patience of his Orators, and to exercise his Elect, even the most holy among them, that they may be worthy Presidents to others; or it is to practise their virtue and perfect re­signation to his holy will, in order to grati­fie them with a more eminent degree of glory.

O My most gracious Lord! thou hast now made a full and Satisfactory an­swer to all my complaints, objections, and Queries, but notwithstanding I am still so perplex'd with anguishes, and so troubled in mind, that I do not know what to make of my self; or where I may be eas'd of this worm that gnaws my guilty conscience, and all my trouble proceeds from a well-grounded ap­prehension, that I was never really contrite for my Sins, never made a sincere & sorrow­ful confession of them, and that I never pray'd to my God as I ought, or had that great care to amend my Life, and to avoid the occasi­on of Sin.

O Man be not at all dismay'd, thou hast often heard that virtue does consist in the middle, nay 'tis the middle of too viti­ous extreams, even as liberality is a medi­um betwixt prodigality and tenacity, and therefore I would have thee to place thy self betwixt despair and presumption; betwixt an impertinent Security, and an immoderate fear; fix a firm hope in thy God, of whose mercy thou canst not despair without a mor­tal offence.

However I do not disallow thy fear, when it is in a reasonable degree; for the wise man will fear upon all occasions, but especially where the matter is in doubt, whether it will go well or ill with him; as in this case, thou dost not know for certain, whether thou art worthy of Gods love, or deserving of his hatred; whether thou art in the state of Grace, or in that of Sin; whether predesti­nate, or damn'd for ever.

O My Saviour, to consider seriously how strait is the gate, and narrow is the way which leads to Salvation! no rational man [Page 58]can choose but admire the blindness, the va­nity, the great folly, or rather madness of wicked men; they know that they have a Soul which informs, and gives motion to their body; that this Soul is stamp'd with the likeness and Image of her Creator; that she is entail'd to an eternity of glory, and yet they run like so many mad wild Boars, seek­ing where to satisfy their lustful, and evil inclinations, without the least thoughts of that ever-blessed Mansion, Heaven: of that radient day of Eternity, of that day which never will admit of any darkness. But let the wicked (if they will be so obstinate) run their course; as for my self, I shall never de­sist sighing after that Land of Promise, whilst I remain in this vail of misery, where poor man is inviron'd with so many afflictions, and crosses, tainted with so many Spots of Sin, pester'd with so many brutal passions, plagu'd with so many fears and cares; disturb'd with so many foolish and vain curiosities; sub­ject to so many changes, and errors; con­sum'd with so many labours and toils, liable to so many temptations & snares, sometimes sick with over-much eating and drinking, & sometimes also famishing with hunger and thirst.

O Lord! when shall I see an end put to all these evils? when shall I be free'd from the [Page 59]intollerable slavery of vice; when shall I have thee for the sole object of all my thoughts? when shall I throughly rejoyce in thee, Quis me liberabit de corpo­re morcis hujus. Rom. 7.24. or when wilt thou deliver me out of this mortal prison, to enjoy the liberty of thy beloved in heaven? when shall I be bless'd with a so­lid peace, void of all trouble, as well of mind, as of body.

O Sweet Jesu! when shall I be so happy as to see thee, and to stand for ever in the deep contemplation of the glory of thy heavenly Court, and Kingdom? when shalt thou be to me all in all? when shall I sit at that mag­nificent table which thou hast prepar'd from all Eternity for thy belov'd? Alas! here I am left a poor and banish'd creature in an e­nemies land, where nothing is to be seen but constant mutinies, dayly wars, and great miscarriages.

O Lord! be graciously pleas'd to Comfort me in my banishment, and to lessen my sor­row; for all the pleasures of this world seem now a burden to me, and not any satisfaction; it's therefore that I long to be intimately u­nited with thee, but my weakness will not admit of that great happiness. I would wil­lingly hear, and think of heavenly things, but my worldly affairs will not allow it, no more will my immortifi'd inclinations, and brutish passions: my mind would fain be a­bove [Page 60]the World, and look with a disdaining eye on all it's allurements, but my flesh de­presses my Spirit, and keeps all my senses captive. Hasten then, O Lord, and set an end to this intestine War, take my Soul to thee her Creator, and my Body to its primitive nothing.

Thus do I unfortunate man fight against my self, both night and day, the Spirit would fain have an absolute supremacy over the flesh, but the flesh does thwart her, and will dispute the matter with the dint of her furi­ous and headstrong passions, and I poor Wretch must be the fatal field where these two mortal foes do fight hand to hand, but alas! the flesh always remains Conqueror, & marches off with display'd colours. There is no likelyhood of a peace without thy grace: grant therefore O Lord, that these two ad­versaries may joyn in a right understanding, and come to thee with a true sense of their long and obstinate rebellion; with a sorrow­ful and contrite heart, and with a firm reso­lution to live submissive to thy divine laws, for the remainder of their mortal life.

O Man! even as thou art oblig'd to love thy God with all thy heart, and to that [Page 61]degree, that thou wouldst sooner loose, even thy life, and suffer all the losses and afflicti­ons imaginable, rather then to offend him by giving consent to the least of mortal Sins; so thou art bound to grieve more for the committing of one mortal Sin, then for any painful evil, or earthly damage, tho' it were the total destruction and ruin of thy Family. This is the grief which I call contrition, and which may be absolutely accounted the great­est in nature. Conc. Trent. Sess. 14. c. 4. My Council of Trent gives thee a perfect Idea of this great and sorrowful Sa­crifice, when it defines it to be a grief of mind; and detestation of Sin, with a resolu­tion to avoid it for the future.

It is a grief of minde, Sacrifici­um Deo Spiritus contribu­latus. Psal. 50.19. that is a great re­gret, and an inward displeasure, which is conceiv'd in the heart of man, for having of­fended his God. 'Tis also a detestation, which is hatred, and an aversion which one has to Sin, when he considers it to be a most wicked thing, a mortal enemy to God, and destru­ctive to his own Salvation. But there must be a firm resolution made to avoid Sin for the future, and likewise the occasion which leads to it, this is a necessary consequence of that grief & hatred of sin; for if thou be'st hear­tily sorry for the evil committed; and dost truly detest it, thou wilt also have a will to avoid it, if not, 'tis most evident, that thou [Page 62]hast neither sorrow nor aversion.

This contrition, to be perfect and effectu­al, must have four conditions, it must be in­teriour, Supernatural, universal and So­vereign. It must be interiour, I mean from the heart; for the outward expression of grief, is at best, but a complement, and a meer illusion, whereby many poor Souls are basely deceiv'd and utterly ruin'd. Deut. 4. The heart must be sensibly touch'd with com­punction, it must be an act of the will, thou must convert thy self to God with all thy heart, and seek for him with the sorrow and tribulation of thy Soul. See how I reprehend­ed the Pennance of the Jews, Scindite cordis vestra & non vesti­menta ve­stra ait Dominus. Joel 2. they made great exteriour signs, even to rent their cloths, but they were not at all mov'd in their hearts, and therefore I told them by my Prophet, that they should convert themselves to me with all their hearts, in tears and lamenta­tions, and that they should tear their hearts, and not their garments. Both Scripture and Reason does manifest this truth, that this sorrow for thy Sins must be lodg'd in thy heart, and as thy will was the principal cause of thy Sin, so it must be the chief actor in thy sorrow. Thy heart must renounce the evil which it has willfully committed, and detest the sin which it had formerly affected.

Thy Grief must issue from a supernatural [Page 63]motive, and the reason of it is, that an acti­on purely natural cannot be a condign satis­faction to me, for thy mortal transgression of my positive commandment, thou mayst see by the sorrow of Saul, who did not grieve for his sin, but for the loss of his Kingdom, which God had resolv'd to take from him, to give it to a more faithful, and obedient ser­vant. Antiochus's sorrow was grounded upon the like motive; for he did not weep for his sins, but by reason of his great misfor­tunes. Afflictions may indeed stir up a Sin­ner to return to God, but they shall never be able to reclaim him from his wickedness with­out my Grace. To obtain which he must de­test his sins, because they are infinitely of­fensive to God, and a great obstacle to his own Salvation; these are supernatural mo­tives, without which thy contrition will sig­nify nothing in order to receive the grace of God.

Thy grief must be also sovereign, that is most powerful. And the reason for it is, that it's not enough to detest Sin upon a super­natural motive, but that this motive must o­verrule all other, that come into thy minde, and rather detest sin by reason of the damage it brings to thy Salvation, or the injury done to God thereby, then for any natural evils which it may produce, and be ready to suf­fer [Page 64]them all, rather then commit one mor­tal Sin. This is what Divines call detest­ing Sin, Supra omne detestabile, that is, to de­test it more then all which in the world is ca­pable to stir up thy hatred and detestation.

In fine, Ezech. 18. thy grief must be universal, as to all mortal sins, without excepting any; 'tis therefore I order'd my Prophet to tell my People, that they must do Pennance for all the Sins which they had committed; and if the Sinner shall do Pennance for all his Sins he shall live. The reason of it is, that mor­tal Sins cannot be remitted, but totally, not one without the rest, for if thou shouldst re­serve an affection for one mortal Sin, tho' thou shouldst have an abhorrence against all the rest, thou art still an enemy to God, and a worthy object of his highest displeasure. By this thou mayst perceive how grossly they are mistaken, who pretend to be perfectly contrite, and yet refuse to pardon injuries, to be reconcil'd to their Enemies, to restore unlawful goods, to avoid the immediate oc­casions of Sin. In a word, all those that have any wilful tye, to any particular sin, shall have the same measure from my hands, as Antiochus had, for their Pennance as well as his is but imaginary.

O My most mercifull Lord! have pitty upon me, and let my poor Soul par­take of the wonderful effects of thy great cle­mency. I acknowledge now the great evil which I have done; now I see the grievous­ness of my Sins, now I see how few have that true and perfect contrition which is so neces­sary to Salvation; seeing they relapse into their habitual offences so soon; and so easi­ly, for had they that great sorrow for their Sins, they would be certainly more vigilant to avoid them, then to prevent the greatest of all misfortunes.

They would be also more eager to set a stop to the dangerous currant of venial Sins, since they are the preludes of a vicious habit, and that by degrees they bring us to make no­thing of mortals; for they do notably dimi­nish the lights of our understanding, the sin­cerity of our minde is overclouded by them; our heart over-rul'd; the strength of grace, and the vigour of virtue made weaker, our Soul disorder'd, and laid open to all evil im­pressions.

'Tis true, they don't destroy sanctifying grace; but they dispose us very much to lose it. All together they don't make a mortal sin, [Page 66]but they dispose the Soul to fall into it. They don't directly cause death; but they create those spiritual weaknesses, & maladies which bring death with them. In a word, tho' ve­nial Sins don't break the league and unity be­twixt God and the Soul, which is ground­ed upon that happy foundation of grace, yet inperceptably they diminish it, and by this diminution Charity is weaken'd in us, and God by degrees withdraws from us, the chief favours of his assistance in all our spiritual necessities; consequently having less strength, we fall more easily into mortal Sin, when we are assaulted by any temptation.

By this I may easily conclude, that whoe­ver is careless to avoid venial sins, has not a sufficient abhorrence of mortals, for there is nothing so venial but may be, through an im­moderate complacency, dissolution, or re­creation, become of the number of mortals, and perhaps of the most capital Sins. How then is it possible, for those that continue whole hours, nay from morning till night in Taverns, and Tipling-houses, Ranting, Drinking, Vae qui cogitatis inutile. Mich. 2. Vae vobis qui ridetis quia fle­bitis. Dancing, and other such like dis­solutions to be excus'd from mortal Sins, since that God threatens with a woe, even those who think of unprofitable things. He does the same to those that place all their con­solation and felicity in Riches. As also to [Page 67]those that in any thing belonging to nature take pleasure to excess. Ah! Vae vobis divitibus qui habetis consolati­onem ve­stram. Et vae vo­bis qui sa­turati estis. Luk. 6 These are my familiars, O Lord, wherewith I have so of­ten displeas'd thee; rebellious, ungrateful, and perfidious creature, as I am. I have been created to thy Image and likeness, but alas! by my Sins I have made my Soul most like unto the Devils, those monsters of ingrati­tude.

By my Sins I have often renew'd the bit­ter Death and Passion of Jesus thy beloved Son, Quis dabit Capitimeo aquam, & oculis meis fontem lachrima­rum? & plorabo die ac no­cte. Jer. 9.1 O how can I worthily deplore so great an evil! who will give water to my head, & a fountain of tears to my eyes, to lament both night and day my misery and malice? To have contributed to thy death O Lord, is of all other motives the most powerful to reple­nish my minde with grief and sorrow; and therefore do desire to hear from thy self the particulars of it.

KNow then, that after I had taken man out of the bowells of the Earth with a Faciamnus, and created him, to my own I­mage and likeness; in order to make him sole Lord and absolute Monarch of the whole Universe, with full power to take and tast of all things that a most pleasant paradise [Page 68]could afford, (the fruit of Life only except­ed). He the ungratefull and rebellious crea­ture, considering the great advantage of his condition, and the greatness of his dignity, which should be to him a sufficient motive to love, obey, respect and praise me for ever; took thence occasion to mutiny, rebell and desert me, and enter into a league against me with Lucifer, whom I had a little before expell'd Heaven for his thoughts of Pride & Ambition; and who, from that very mo­ment made a vow to deface and destroy my Picture, being that he could not annoy my Person. This so heinous an offence, deserv'd he should be immediately commanded out of that Terrestrial Paradise, where he was cre­ated and liv'd like a petty Prince, and where he had all other creatures, even the most fu­rious among them, at his beck, to do with them as he thought fit. Accepisti argentum & vestes a Naaman sed & Le­pra Naa­man adhaerebit tibi, & se­mini tuo usque in sempiter­num. 4 Reg. 5.

He was therefore turn'd off as a vagabond, cast into exile, and made liable to suffer the punishment, even of the damn'd, for as he be­came an associate to the Devil in Sin, 'twas fit he should be his companion in torment. Thou hast heard of my Judgement inflicted on Gehazi my Prophets servant, and how, for taking Naaman's mony and cloths, for the cure of his Leprosy; I order'd that for his covetous transgression, both he and all his [Page 69]generation to the worlds end, should share in his Leprosy, as he did in his garments. Even so have I decreed against man, who had so much affected Lucifers Pride and Am­bition, that he should be likewise infected with his Leprosy, and as he was obedient to his suggestions, he should partake of his pu­nishments also. Behold the fatal Metamor­phosis of man, and how for imitating the Devil in his rebellion, he forfieted my re­semblance, to put on that of this most hor­rid and hideous Monster of Hell.

Man being made so abominable by sin, and so great an eyesore to my divine Essence, I in mercy was mov'd, not to reflect so much upon the injury done to my Supream Majesty, as not to condole the greatness of his deplo­rable misery, & was more inclin'd to compassi­onate his weakness; then to be reveng'd of his crime. Whereupon to repair his loss, I un­dertook to mediate his peace with my hea­venly Father, and in order to so great a work, I contracted with humane nature so strict an alliance, that I became both God and man, which was so grateful to my Father, that he not only forgave man all his past transgressi­ons, but also receiv'd him into favour with all the demonstrations of joy that could be express'd. Who would ever expect that so large and so dangerous a breach should ever [Page 70]be repair'd? who would ever imagine that two things so opposit one to the other, as is the divine, to humane nature; should come to subsist and remain together, not in one house, not at one table, nor in one bed, but in one and the self-same person. This is a miracle beyond the expectation of man, and indeed beyond th'expression of an Angel, for there cann't be any two more contrary then is God and the Sinner: yet now what two can be more firmly united, or have greater influence, then God and man. There is no­thing more sublime then God, Pulvis es & in pulve­rem rever­teris. Gen. 1. and nothing more vile, and despicable then man. Not­withstanding, God with all humility de­scends from Heaven to man; and man as­cends to Heaven with God; so that the action of man is the same with that of God, and whatever God is said to have done, may be justly imputed to man, because that I am both God and man.

Who would ever believe that man, to see him naked after his dismal fall, and abscond­ing in one corner or other in Paradise for to keep himself from Gods indignation and wrath, who would believe I say, that such a fordid and contemptable substance, should be in time united to God in one and the same Person?

This was a strange union indeed, and a [Page 71]true lovers knot, for when it was upon the dissolution at the time of my Passion, it did not in the least fail, but was rather violent­ly separated, to shew what an amorous incli­nation I had to be still united to humane na­ture. Death indeed might have taken my Soul from my body, and break off that uni­on of nature which kept them together; Quod se­mel assum­psit nun­quam di­misit. Aug. but had not the power to withdraw my Godhead from either of them, for that was an union of the divine person, which I shall never re­linquish, having once fix'd upon it with all the tenderness of a most ardent love.

O Lord! I am so much oblig'd to thee, for this extraordinary great favour, that I am not able to return thee sufficient thanks, for the way and means which thou hast taken to redeem me, and my very re­demption is so great a benefit, that no An­gelical tongue is able to express it. All that I can say, is, that I am bound by all the ties both of nature and conscience to love thee, and stand submissive to thy laws for ever: Thou hast deliver'd my Soul out of the infer­nal Dragon's jaws: and without any merit of mine, but meerly through the multitude of thy mercies, thou hast reconcil'd me to [Page 72]thy self, This is eternally worthy of praise. But if I consider how, and after what man­ner thou hast done me that unspeakable fa­vour, I shall finde that it does exceed even that great work of my redemption. Thy works are wonderfull in all their circumstan­ces; Mirabilis Deus in Sanctis suis and tho' man when he considers one, does really believe that nothing can go be­yond it, it's so prodigious in his eye, yet when he brings his minde to the serious con­templation of another of thy wonders, his former amazement is over, and his eyes are totally fix'd upon this, Et Sanctus in omni­bus operi­bus suis. even to the annihi­lation of his senses. This his judgment of the matter does not at all diminish the greatness of thy glory, but rather gives it a more re­splendent lustre, and makes appear how wonderful and holy thou art in all thy works.

But by what means O Lord wert thou pleas'd to release me out of my bondage, Quis po­test facere mnndum de immun­do semine nonne tu qui solus es. Job. to cleanse my Soul of all her iniquities? Thou mightst indeed have restor'd me several ways to a perfect health of Soul, even by a word of thy mouth, without any further labour or cost but thy liberality was so great, and so wonderful towards me, that to give me a per­fect demonstration of the excess of thy good­ness, and love, thou wert pleas'd to help me out of my misery, with such excessive [Page 73]pains and anguishes, that the very thoughts of them brought a bloudy Sweat over all thy limbs: and thy bitter Passion, which did im­mediately follow, was of force to rent and split even the hardest Rocks with grief. Let the Heavens therefore praise thee O Lord! and all the Saints and Angels extoll thy won­ders and the greatness of thy mercy! Thou canst live of thy self independent of man, who is, at his best, but a handfull of clay; and consequently could neither be a hin­drance to thy glory, nor give it any fur­ther increase; and if the perpetual destru­ction of all mankinde had ensu'd the dismal fall of Adam, Si pecca­veris, quid eum noce­bis. & si multipli­catae fue­rin [...] iniqui­tates tuae quid facies contra e­um, porro si justus e­ris quid donabis ei, aut quid de manu tua accipi­et. Job. 35. it could not have been in any respect prejudicial to thee; for as holy Job says, if thou Sinnest, what dost thou against him? or if thy transgressions be multiply'd, what dost thou unto him? If thou be righte­ous, what givest thou him? or what re­ceiveth he of thine hand? Thou art O Lord, so rich, that thy wealth cann't be increas'd; so potent, that thou canst not be more pow­erful; and so wise, that thou wantest not the counsel of any. Thou art neither grea­ter nor lesser, before, nor after the Creation of the World. Tho' all the orders of Holy Angels should incessantly sing thy praises, and tho' all Sublunary creatures should be constantly imploy'd in the like affair, thou [Page 74]canst not be more glorious, then thou art, nor less tho' they should all combine to curse, and Blaspheme thee. When we were all thy profess'd Enemies, thou wert pleas'd to debase thy self so low, as to descend from thy heavenly Throne, into this Land of mi­sery; to put on the habit of our mortality, make thy self liable to all our debts, and for the satisfaction thereof, to suffer the greatest torments, that the malice and rage of Man or Devil could ever invent.

THou sayst true, O Man, for thy Love I was content to be born in a stable, laid in a manger, betwixt an Ox and an Ass, to receive a little heat by their breathing; wrap'd up in clouts, and was eight days after my Nativity circumcis'd; so early did I make an effusion of part of my blood, and spent the remainder to the last drop on the Cross for thy Redemption. It was for the love of thee that I fled into Egypt, where I continu'd full Seven years in want and misery, and af­ter my return what Persecutions and trou­bles I suffer'd from the hands of that un­grateful, and stiff-necked Nation of Israel, was meerly for Love of thee. My fasting, my watching, my journeys from one place to a­nother, [Page 75]and often disappointed (tho' weary and faint) of a place to shelter me from th' inconveniencies of foul weather, was wholly for thy sake. In Fine, all the miseries and tortures which thy Sins had deserv'd, were experienc'd by me solely upon th'account of thy Love. For I was innocent and with­out the least spot of Sin, free from all fallacies or circumventions, and never offensive to any, tho' I was wrong'd and highly injur'd by all.

For thy sake, O man, was I betray'd by my own Disciple, apprehended by an un­ruly and Malignant Rabble, forsaken by my Friends, deny'd by the chief of my Apostles, sold to my Enemies for a trifle, Arraign'd before a Judge; accus'd as a Criminal, Sen­tenc'd and condemn'd as a notorious Male­factor; expos'd to the Scoffs and derisions of the Multitude: Before my Execution I was scourg'd with no less cruelty, then shame and disgrace: deliver'd over to th'insolence of insulting, and bloudy Soldiers, who Crown'd me with Thorns as a Mock-King, in derision and Scorn. In Fine, I was led to execution, nail'd to a shameful Cross, expos'd to the view of all the World be­tween two Thieves, as if I had been an Impostor, a Cheat, and the worst of Men. At last, O man, amidst these excessive pains [Page 76]of my Body, Pater in manus tu­as com­mendo Spiritum meum. Ecce ego mitte me. and far greater anguishes of my Soul, over whelm'd with sorrow and con­fusion, I pour'd out my last Breath in th'arms of the Cross, recommending my Spirit into the hands of him that sent me, at my own request to purchase thy Redemption.

Give ear, O man, to the sorrowful descrip­tion which my Prophet gives thee, as well of my Person, as of the torments which I have suffer'd for thee. There was no beauty in him, says he, nor comeliness, and we have seen him despis'd, and made the most abject of Men; he was a man of sorrow, and know­ing infirmities. We hid, as it were, our faces from him; he was despis'd, and we esteem'd him not. He surely hath born our infirmities, and our sorrows he hath carry'd, Propter Scelus po­puli mei percussi eum. Isa 53 and we have thought him to be, as it were, a Leper and stricken of God, and humbled: and he was wounded for our iniquities, he was bro­ken for our Sins: The discipline of our peace was upon him, and with his stripes we are heal'd: God, says he again, has laid on him all our iniquities, and hath stricken him for the Sins of his People.

Acknowledge therefore, Agnosce homo quam gra­via sunt vulnera pro quibus necesse fu­it unigeni­tum Dei filium vul­nerari. Si­non essent haec ad mortem, & ad mor­tem sem­piternam, nunquam pro his fi­lius Dei moreretur. Bern. Ser. 3. de nati. Dom. Pudet ita­que dilect­issimi pro­priam neg­ligenter dissimula­re passion­em, cui rantum a Majestate tanta vid­eo exhibe­ri: Com­passionem compati­tur filius Dei & plo­rat, Homo patitur & ride­bit. Bern. ibid. O man, how great those thy evils were, that oblig'd me the on­ly and dearly belov'd Son of God to be thus wounded, mangled, and bruised to cure them. Certainly, if those Sores had not been mor­tal, [Page 77]and even the fatal causes of the eternal death of thy Soul, I had never suffer'd so cruel a death for her recovery. Can there be a more considerable or a pressing motive to la­ment and abhor thy Sins, then to remember that they were the only cause of all my suf­ferances, and even of my most bitter death upon the Cross. The Jews went once through Jerusalem, and bewail'd the destruction of that Royall City, and the loss of their King: how much more reason hast thou to lament thy great misfortune, to have occasion'd my death, who am thy King, thy Redeemer, and he only that can either pardon thee thy sins, or condemn thee for them to an eterni­ty of pains.

O man, let this consideration be the con­stant subject of thy serious meditations; it will pierce thy heart, unless it be harder and more obdurate then the very Stones. This very consideration made one of my faithful servants to say, that it is a shameful thing for Christians not to acknowledge the evils, which sin has brought upon them, when they consider, what so supream a Ma­jesty, as that of the Son of God, has been ob­lig'd to suffer for them. The Son of God says he, takes compassion on the miseries of man, and weeps for sorrow; whilst insen­sible man, who is overwhelm'd with his own sins, is not concern'd at all.

O My dear Lord and Master, thou hast said enough to conquer my heart, and to bring also the whole universe to admire the greatness of thy love for man. For what can be more worthy of our admiration then to behold a God of so infinite a Majesty finish his life under the notion of a notorious ma­lefactor, upon a shameful Cross, and betwixt two Thieves. Had I seen a man (tho' he were the basest and most vile amongst the Peo­ple) brought to that misfortune, as to be condemn'd (for his crime) to dy so cruel a death, certainly I could not choose but com­passionate his condition, and condole that his misdemeanours should have brought him to so great a distress. If it be then a subject wor­thy our compassion to see a man of that infe­riour rank and condition, for his own crimes in so deplorable a state, what will it be, I pray, to see, not a man, but the Lord of all created things, (for the Sins of his servants) reduc'd to that extremity? Can there be any thing more wonderfull, then to see even God himself plung'd into so great an abyss of anguishes and pains for the sins and wic­kedness of wretched Men? If the calamity, and misfortune suffer'd, must be retaliated [Page 79]with a trembling and astonishment, propor­tionable to the worth and dignity of the per­son that suffers, O ye Angels of Heaven! who have a perfect knowledge of the great­ness, and excellency of my benign Jesus, our gracious Redeemer, and your Creator; tell me how great was your grief, how stupen­dious your astonishment, how excessive was your lamentation and trouble, when you have seen him hang on that hard and uneasy cross? The Cherubins, (whose figures) God had order'd in the old Law to be plac'd on each side of the Arck of Alliance, look'd then at each other with admiration, to behold this bloudy Sacrifice of that innocent and im­maculate Lamb for the redemption of man­kinde, Nature it self stood amaz'd, and all creatures were interdicted their inbred in­clinations and functions. The Principalities, and Powers of Heaven trembl'd at the very consideration of the unspeakable goodness of God, tho' so intimately acquainted there­with. What then shall become of those that do not swim in the waves of so great an oce­an of admiration? Domina­tor Domi­ne Deus misericors & clemens patiens & multae mi­serationis. Exod. 34. or what of those that are not drown'd in the Seas of so great a boun­ty? are not they depriv'd of their senses, even as Moises was on Mount Sinai? where the figure of this bloudy sacrifice was so live­ly represented to him, that he cry'd out with [Page 80]a loud voice, the Lord; the Lord God, mer­ciful and gracious, long suffering, and abun­dant in goodness and truth. So much Sur­priz'd was he at the view of thine excessive goodness, O Lord, that he could not for­bear praising thy mercy in the hearing of all the multitude of Israel. The Prophet Helias cover'd his face as God pass'd by him in the splendor of his glory, much more then should all mortals cover theirs to behold Gods pro­found humility and annihilation. Now not overthrowing mountains, and spliting Rocks with his infinite power; but expos'd to the view of a malignant and most wicked Nati­on, and in so terrible and dismal a posture, that even the Rocks and Temple were rent asunder with an excess of compassion. What man of Steel, what heart of brass will not relent, and open his breast to lodge therein the love of so charming, so gracious, and so bountiful a God. O height of charity! O pro­foundness of humility, never to be paralel'd! O unspeakable mercy! O Abiss of incompre­hensible bounty! O my most gracious Lord! If I be so much oblig'd to thee for redeeming me, how much more am I bound to thee for the means which thou hast taken to redeem me? Thou hast redeemed me with pains, with sorrow, with scorns, with reproaches, with nails and thorns, and hast been made [Page 81]the derision of men, and even the most vile of the whole world. However O Lord, by thy contumelies, thou hast honour'd me; by thy false accusations thou hast defended me; with thy bloud thou hast wash'd me, by thy death thou hast reviv'd me: and by thy tears thou hast deliver'd me from a perpetual weeping and gnashing of teeth.

O heavenly Father! how tenderly thou lovest thy Children: thou art indeed that good, and faithful Pastor, thou givest thy self as food to thy flock. O faithful keeper, who hast laid down even thy precious life for to protect and defend thy Sheep which thou hadst in thy keeping, what thanks, or what service can I return thee for so great a favour? with what tears can I recompence thy weeping, or what life shall I bestow up­on thee, for that pure and holy one which thou hast given for me? Alas! there is no proportion betwixt the life of man, and that of God; betwixt the tears of a silly creature, and that of an omnipotent Creator. 'Tis true, thou hast not suffer'd for me alone, but for all the world; shall I therefore think my obligation the less to thee, no, no, for tho' thou sned'st thy most precious bloud for all mankinde, yet it was after such a manner, that every particular man receiv'd the bene­fit from thy sufferings. In fine, thou didst [Page 82]suffer thy bitter and bloudy passion as well for me in particular, as thou hast for all in general. O my God, thy charity was so im­mense, that if but one alone of all mankinde were criminal, even for that one man, thou wouldst have suffer'd what thou didst for all; how much then am I oblig'd to thee who hast bestow'd so many, and such great favours upon me, and who wouldst have done far greater things to purchase my Salvation, if necessity had requir'd it.

I Would have thee, and all other creatures of the same Species to tell me, whether there was, or can be any benefit, obligation or grace greater; then what I have confer'd upon thee; let all the Choires of Angels de­clare, whether I had exhibited the like fa­vours to them, or given them any such proofs of my excessive kindeness, and of my ardent love, and after all, wilt thou refuse to con­secrate thy self wholly unto me? wilt thou deny to sacrifice all thine actions, inclinati­ons and passions to my divine will and plea­sure? Thou can'st not deny but that thou art wholly mine by three several titles. First, be­cause I created thee, thou, with all that thou hast belongest to me: Secondly, because I re­deem'd [Page 83]thee, thou art mine as aforesaid, but by a more strict title: Thirdly, because thou hast promis'd in thy Baptism to be mine for ever; and therefore, without committing a Sacriledge, thou canst not dispose of thy self otherwise: why then dost thou delay to give thy self wholly to me, and without any re­serve, being thou art mine already by so ma­ny just titles? O Ingratitude never to be pa­ralel'd! O hardness of neart never to be suf­ficiently admir'd! Thou art certainly more obdurate, then ever the most impenetrable Rocks, since that thou wilt not relent and suffer thy self to be gain'd by so many, and such extraordinary great favours. There is nothing so hard but may be mollifi'd by some art or another; the most obdurate mettle is mollifi'd by fire; Iron is made pliable by the same element; the hardness of an Adamant is overcome and made soft with the bloud of a Buck; but thy heart, O man, is harder then any rock, harder then steel, harder then the very Adamant; being neither the fire of Hell, nor the charms of thy heaven­ly Father, no, nor the bloud of the most im­maculate Lamb can mollify it, and make it tractable and submissive to my commands. How dost thou think I can bear such horrid ingratitude? I lov'd thee, and thou dost hate me; I have laid several obligations on thee, [Page 84]and thou dost forget them all, being thou art not asham'd or afraid to offend me at all hours, and upon all occasions. O man! what can'st thou love if thou dost not love me? what favour can move thee to a kinde return, if my benefits can't prevail? how canst thou but love, serve and worship me, who am so much inamour'd with thee, who have sought thee when thou wert lost, with so much care and diligence; and who have redeem'd thee from all evil with so much la­bour and toil.

Thou hast heard me say, Si exalta­tus fuero a terra om­nia tra­ham ad me ipsum. Joa. 13. In funibus Adam tra­ham vos. Osee. 1. Qui non diligit ma­net in morte. 1. Jea. 3.15. if I be lifted up from the Earth, I will draw all men unto me; but with what chains, with what violence dost thou think? with the violence of my Su­perabundant charity, and with the chains of my manyfold favours. Who will be so great an enemy to his own Salvation, as to refuse to be tied with those cords, and bound fast with those chains. If it be death for a man not to love me, what will his punishment be if he hates me, and makes nothing to trans­gress my commandments? Is it possible O man, that thou shouldst be so Tyger-like as to stretch thy hands to nail mine to the shameful cross of thy wicked passions; mine I say, which were so liberal to thee, and so accessary to thy Salvation, that they freely and without compulsion offer'd to be trans­peirc'd [Page 85]to the wood of the Cross.

A lascivious woman having solicited the Patriarch Joseph to dishonour his Master, by commiting adultery with her; was frustrat­ed of her intention by his worthy defence, in these words, behold, Gen. 39. my Master knows not what is with me in the house, and he has committed all that he hath to my charge; there is none greater in this house then I, nei­ther has he kept any thing from me, but thee, because thou art his Wife: How then can I do this great wickedness, and sin against God? as if he had said, seeing my Lord and Master was so good, and so liberal to me, since he has intrusted me with his affairs, and that he has so great an esteem for me as to make me his favourite, & sole overseer of his house, and fortune; how can I be so ungrateful to him, after so many great favours, as to defile his bed with so horrid a crime; no, I cann't at­tempt it. If these terrene favours have de­serv'd so worthy a return of gratitude, what love, what service, what submission should I expect from thee for thy Creation, for thy Redemption, for all the labours and toils I endur'd in the space of full thirty three years to procure thy Salvation. Josephs Master did intrust him only with what earthly substance he had, but I gave thee both my self, and all that I had, which is infinitely more then [Page 86]what Joseph receiv'd from his Master: Hea­ven, Earth, Sun, Moon, Stars, Seas, Flouds, Fowls, Fishes, Trees, Beasts, of all kindes: In a word, all that is precious under or a­bove the Heavens, are my free gifts to thee, says my beloved Apostle: Omnia ve­stra sunt, sive Paul­us, five A­pollos, sive Cephas, si­ve mundus five vita, sive mors sive pre­sentia, sive futura [...]? omnia c­nim vestra sunt. 1 Cor. 3. All things are yours; whether Paul, or Apollos, or Cephas, or the world, or life or death, or things pre­sent, or things to come, all are yours; that is to say, All have I created in order to thy Salvation, nay, to indear thee more to me, I have given my self to thee in several re­spects; for I am thy Father, thy Pastor, thy Saviour, thy Master, thy Physitian, and the Price of thy Redemption.

Since 'tis so certain that I have given all into thy hands, how canst thou have the hands or face to offend me? how canst thou be so impious to so good a Father? so ungrateful to so liberal a benefactor? and so obstinate a Rebell to so bountiful a God. O unhappy man! thou art more ungrateful then the ve­ry beasts, more headstrong then the most fierce among them, and more insensible then the very Stones. Is it possible that thou art not mov'd at all this? and that thou art re­solv'd never to relinquish thy wickedness? what wild Boar, what Lyon, what Tyger would be so unmindful of benefits, as to in­jure him from whom they receiv'd them? St. [Page 87] Ambrose will tell thee of a Dog that rambl'd a whole night barking and howling for the death of his Master who had been murther'd in the Road; St. Ambr. lib. 6. Hexame. next morning a multitude of People came to view the Corps among which was the man who had kill'd his Master; this animal runs at him, and holds him fast, look­ing on the by-standers with such a mournful countenance, as if he had desir'd Justice, whereupon the murderer was apprehended, and forc'd to confess his crime, for which he was immediately sentenc'd to dy. O man! If a Dog for a piece of bread, had so great a love for his master; and was so faithful to him, as to lament and vindicate his death, wilt thou not be displeas'd at thine ingrati­tude, and principally when a dumb beast re­prehends it, and teacheth thee to be grateful? If that irrational creature was so much in­cens'd against the murderer of his Master; why art thou not displeas'd with those that have slain thy gracious Lord and Master? and what are they but thy Sins? 'Tis true, O man! thy Sins have taken me, have tyed me, have scourg'd me, have crown'd me, have nail'd me to the Cross, and were the sole occasion of my bitter death; for the Jews could ne­ver have the power to crucify me, but that thy Sins did both arm and incourage 'em to it. Wherefore then art thou not highly dis­pleas'd [Page 88]with them? why dost thou not bend all thy wrath and fury against them, seeing thy divine Master crucify'd by them before thine eyes? and especially since my Death and Passion was design'd to breed in thy heart an eternal hatred of Sin. It was in order to destroy Sin that I suffer'd death; It was to set a stop to thy feet and hands, which are so prone to evil even from thy very cradle, that mine (as an oblation for their evils) were nail'd to the Cross. How art thou so impi­ous, as to live after such a manner, that all my pains taken for thy Salvation, will signi­fy nothing. Why dost thou not tremble at the very mention of Sin? seeing me suffer such cruel torments to destroy, and root it clean out of the world. How canst thou be so rash, and so great an enemy to thy poor Soul, as to dare to offend me, seeing Heaven open to cast forth its thunder bolts upon thy cri­minal head, and Hell with a dilated mouth ready to swallow thee both body and Soul?

O My God, my King, my Saviour, my Judge, and my only comfort! Thou art I confess the Eternal Wisdom, and thy words to me are Spirit and Life, for they have made me resolve to bid adieu for ever [Page 89]to Sin, and to plant virtue where vice was before in great request; but give me leave to ask thee what would the benefit of my re­demption avail me, if that of my Justificati­on had not ensu'd? for by this it is, that the virtue of the former is appli'd to the diseases of my Soul; and even as a plaister (tho' ne­ver so soveraign) will signify nothing except it be laid unto the wound, so that heavenly medicine would be of no use or advantage to me, if it had not been appli'd, by the me­diation of this unspeakable benefit, to the bruises which I receiv'd in that fatal field of Eden, where all mankinde were shamefully foil'd, and quite overthrown in the Person of Adam. The Sanctification of man does chiefly appertain to the Holy Ghost: 'Tis his prerogative to prevent the Sinner with the sweetness of his mercy, then to call him, be­ing call'd, to justify him, and being justifi'd to direct him, and leade him on to the end of his course, and then to gratify him with a crown of glory: wherefore I may justly say, that this very benefit is the happy comple­ment of all others; for by this man is regi­ster'd in the number of Gods children, dis­charg'd of the main weight of his iniquities, deliver'd from the dominion and Tyranny of the Devil; reviv'd from Death to Life, brought from the state of Sin, to that of Ju­stice, [Page 90]and of a child of malediction and woe, he becomes the Son of God and Co-heir with thee in thy Glory. Nemo po­test venire ad me nisi Pater me­us traxerit illum. Joa. 44. But this cannot be per­form'd without the peculiar help and as­sistance of the holy Ghost; as thou hast de­clar'd to thy beloved Disciple in these words, No man can come to me, except the Father who has sent me, draw him: whereby I con­ceive that neither free will, nor the power of humane nature, can withdraw a man from Sin, and bring him to Grace, unless he be help'd on by the vertue of thy divine power.

The Angelical Doctor St. Thomas com­menting upon these words, says, even as a Stone by its nature still falls downwards, and can never ascend without some exteriour as­sistance; so man overpress'd by the corrup­tion of Sin, tends always downwards, and is powerfully hurri'd on by his inbred incli­nations to the love and desire of terene, and transitory things; but if he be minded to aim higher, that is, at the love, and super­natural desire of heavenly things, he must implore the assistance of thy Divine Spirit, without which, he shall never be able to make any progress in virtue.

O Man thou sayst well, but I would have thee practise well what thou sayst, for 'tis the practise and not the discourse of good things that can make thee grateful to me; the serious consdieration of this unspeakable benefit, should indeed press thee to it, & make thee most diligent to atchieve it, which is a matter of greatest moment to thee; for by this, thou art reconcil'd to me, and cleans'd from Sin, which is the worst of all evils, and the only evil I most hate and abhor; it alone is able to bring my indignation and wrath upon thee, Odisti omnes qui operantur iniquita­tem; per­des omnes qui loqun­tur men­dacium. Psal. 5. as thou mayst unerstand by my Prophet who says of me; Thou art not a God which taketh pleasure in wickedness; neither shall evil dwell with thee. The foor­ish shall not stand in thy sight. Thou hatest all workers of iniquity. Thou shalt destroy them that speak leasing; the Lord will ab­hor the bloody and deceitful man. Thou seest by this that Sin is the greatest of all evils; nay, 'tis the very root and origine of them all. On the contrary, to be in my favour & the object of my most tender affection is a re­al happiness, the fountain of all goodness and the solid foundation of all other favours and virtues. Why dost thou then delay thy endea­vours, [Page 92]& refuse to concur with my holy inspi­rations? If thou wouldst once firmly resolve an amendment, & imploy all thy faculties to destroy Sin in thee, thou shouldst then receive the benefit of Justification, by which thou art deliver'd from that pernicious evil; and of a mortal enemy thou art made my friend, not in a common degree of friendship, but in the most supream that can be thought of; which is that of a Father to his Son. Videte qualem charita­tem nobis dedit pa­ter, ut filii Dei nomi­nemur & fimus. 1. Jo. 3. My E­vangelist extols this extraordinary favour very highly, where he says, behold what a manner of Love the Father has bestowed up­on us, that we should be call'd the Sons of God, and be so too.

Take notice of this O man! and consider seriously how I am not content to give thee the bare denomination of my Son; for a man may bely his name, and act contrary to his qualification; and therefore I say thou art not only my Son by name, or by any other groundless title; but really and in truth thou art so when justifi'd. This is a prime favour indeed, for if it is so great an evil to be a re­probate, and consequently odious to God, what an unspeakable happiness it is to be lov'd by him and confirm'd in his grace. 'Tis a maxime of Philosophy that the more a thing pertakes of goodness, the more its con­trary will have of evil, the Love of God a­bove [Page 93]all things is the Summum bonum of man, therefore the greatest evil must be Sin, which makes him odious to God, and the fatal ob­ject of his just indignation and wrath. It were a great happiness if thou wert a favourite to thy Superiours, to thy King, or to some o­ther crown'd head, thou wouldst think thy self made for ever, but 'tis a far greater hap­pyness to be in my favour, who am the Ruler of all earthly Potentates, the best of Fathers, and the chiefest of Lords; for all the Pow­ers, Principalitys and Dignitys of the world, in reference to me, are no more then just no­thing. O Man, Cum Ini­mici effe­mus. Rom. 5.10. thou shouldst therefore va­lue thy self upon this account, and the more, because thou hast receiv'd it gratis, and when thou wert my mortal enemy. For as it is most certain that before thy Creation thou couldst do nothing that might induce me to create thee, Rudis in­digesteque moles [...] for then thou wert but a rude lump of clay, without any form or fashion, even so 'tis most evident, that after thy re­lapse into sin, thou couldst do nothing, which might move me to grant thee the benefit of thy Justification, not because thou wert nothing, but by reason thou wert an ill man, and therefore most odious, and abo­minable to me.

O Man, consider seriously these evil con­sequences of Sin; by it thou art clear out of [Page 94]my favour, thou art villified in my sight; and banish'd from my presence, thou art cast from the converse, and company of my Saints, and Angells; thou art forbidden my heavenly Pallace, and because thou hast a far greater love for the Creatures then for me, who am thy Creator, 'tis just thou shouldst be dealt with accordingly; thou hast forsaken me to serve them and the Devil too, who is the worst of Masters, therefore he is licensed to torment thee for an Eternity, and 'tis but what thou hast deserv'd for offending so good, and so gracious a Lord as I have been to thee. To this great disaster may be added another altogether as dreadful if not more, which is the immortal worm which shall perpetually gnaw the consciences of those miserable and unfortunate wretches in Hell. Terra mi­serae & te­nebrarum ubi nulius ordo, sed sempiter­nus horor in habiter. Job. 10.22. A place full of woe, and misery, the Region of everlasting darkness and confusi­on, where there is no order, no rule, no u­nion, no friendship, no joy, no comfort, no peace, no rest, no satisfaction, no hopes; but perpetual horrour, lamentation, gnash­ing of teeth, rage, blasphemy, cursing and also all other cruelties imaginable; these are the fatal products and punishments of Sin; but of all these I discharge those whom I do Justify, for when they are reconcil'd to me, and whilst they remain in my favour, they [Page 95]are no more the Children of wrath, and per­dition, no more Servants and Slaves to the Devil, no more inclin'd to obey the dictates of the world, and the flesh; In fine, they are under the wings of my protection, shelter'd from the rage of Satan, and from the most dreadful rigour of his everlasting torments.

O Most gracious Saviour! I am through­ly convinc'd of the truth of thy words; I confess that Sin is the greatest of all evils, and that the greatest misfortune that can be­fall a poor man in this world, is to lie under the tyranny of so hellish a monster; for it does not only deprive his Soul of thy grace, but also robs her of all the supernatural treasures and gifts of the Holy Ghost, which she had receiv'd in her Baptism, and which brought her to that height of honour, as to become thy beautiful and dearly beloved Spouse. No sooner is she degraded thus, and forc'd out of that super-eminent & glorious Station, but Sin sets on her again to finish what it had left undone, he wounds her even to death, and after he has taken the most precious of her goods, he plunders her of the least considerable, as are her natural gifts. For man being a rational creature, and Sin [Page 96]being an act contrary to reason, 'tis conso­nant to nature that one contrary should strive to destroy to 'ther; consequently the oftner Sin is multiply'd, the more it disturbs, and destroys the powers and faculties of the Soul, not in themselves, but in their operations. 'Tis by this means that Sin gets dominion of the Soul, and makes her run what course he pleases; if she has any remaining inclination to virtue; Alas, she is become so weak, so sloathful, and so inconstant that she cann't attain to the practise of it; Rursum crucifigen­tes Chri­stum in cordibvs vestris. Heb. 6.6. Faciamus hominem ad imagi­nem & si­militudi­nem no­stram. Gen. 2.6. Cecidit Babilon Civitas illa Sancta & facta est habitatio Daemo­num. Isa. 21.9. but if she be soli­cited to evil, she flies at it with as much ea­gerness, as we may see a Cat run at a mouse; If any temptation knocks at her door for her consent to a rebellion against thee O Lord, she likes of the proposal, and gives her assent to the evil (tho' she be convinc'd that it is the renewing of thy Passion) But Sin stops not here; it strips the Soul of her liberty to pay unto thee O Lord, the daily tribute of her submission, and holds her fast in a chain, to follow the beck of her mortal enemies, the world, the flesh and the Devil, and also to please the gust of her unruly Appetites. Thus that noble Princess which has her extraction from Heaven, and which was heretofore thy charming Spouse, the beautiful Daughter of thy eternal Father, and the faithful resem­blance of the most Blessed Trinity; is now [Page 97]by Sin brought to a Babylonish Captivity worse by a thousand degrees, and more un­sufferable then that of Egypt was to the Chil­dren of Israel. But alas, I finde her condition to be yet worse, for all her spiritual senses are wholly Stupifi'd, and to that degree that they cann't hear thy voice, nor see the radi­ant light of thy divine Inspirations: They cann't smell the sulpherous scent of thy dread­ful thunderbolts which are ready to drop down upon their criminal and guilty heads; the sweet perfumes of thy divine virtues, and the rare examples of thy Saints cann't prevail with them; no, they cann't tast of thy Cha­lice, nor feel thy Scorges, nor acknowledge thy Benefits (tho' they are sufficient to melt a heart of Steel,) In fine, Sin, takes quite a­way the peace, the joy and the tranquility of a good eonscience, it does extinguish the fervour of the Spirit, and leaves poor man sordid, maculate, deform'd, and abomina­ble in the sight of God, and of all his Saints. Yet by the benefit of thy Justification we are happily deliver'd from all these plagues, & evil consequences of Sin; and the abyss of thy divine mercies is not content to have forgi­ven us our offences, and receive us into fa­vour; but does also expell all those evils which are inseparable from Sin, leaving our interiour man, in the real possession of his [Page 98]former prerogatives, and likeness to God. Thou dost heal up our wounds, wash off our spots, break loofe the fetters and chains of our iniquitys, destroy the yoke of our evil desires; retrieve us from the slavery of Sa­tan, qualify the fury of our unruly passions, and the heat of our vicious affections: Thou dost likewise restore to the Soul her former freedom, and beauty, revive her interiour fenses, dispose them to the exercise of all good works, and to the abhorrence of any that's bad. Thou givest strength to resist man­fully all the temptations of the Devil, and to go through all the difficulties that might hin­der the practise of virtue, and their increase of devotion. In fine, my Sweet Saviour, thou dost so absolutely revive, and repair our in­teriour man, and all his faculties, that thy Apostle Scruples not to call such men, Justi­fi'd Souls; metamorphos'd natures, new mo­dell'd Spirits, & Creatures of another stamp. This innovation is so great, and so much to be admir'd, that it's worth our labour to finde out how, and after what manner it is perform'd. O my Saviour, thou alone canst tell me truly the nature of it, and the only one that can impart so great a blessing to my poor and languishing Soul; where­fore let me hear thy solution to the matter.

THou must know then, O man! that this so great a renovation, when 'tis per­form'd by the means of Baptism, may be call'd Regeneration; but if it be done by Contrition, and with the assistance of Pen­nance, then 'tis call'd resurrection, not on­ly because the Soul is rais'd from the Death of Sin, to the Life of Grace, but by reason it resembles so nearly the glorious beauty of future Resurrection. No mortal tongue is able to express the radiant Splendor, and su­pereminent beauty of a Justifi'd Soul; 'tis a mistery reserv'd to my Holy Spirit, who made her so glorious, with a design she should be his own Temple and place of residence. Were all the wealth of the World, all the imaginable dignities and honours of this life, all the natural Graces and gifts, together with all the acquir'd virtues, and all other earthly advantages that can be thought of; conferr'd with the beauty and treasures of a Justifi'd Soul; all, in comparison with her, is vile, obscure, ill-favour'd, and of no va­lue: No, for there is as much difference be­twixt the life of Grace, and the life of Na­ture, betwixt the beauty of the Soul Justifi'd, and that of the body; betwixt the interiour [Page 100]Riches of such a Soul, and the exteriour of the body, as there is betwixt Heaven & Earth, betwixt the Spirit and the body, or betwixt Time and Eternity. Because all these are circumscrib'd with certain limits, they are temporal, they appear handsom to corporal eyes, and require only my general concourse to support them, whereas the other depends on my particular and supernatural influence; and have no prefix'd bounds, because I am their object, and they are so precious in my sight, and of so great an estimate, that they provoke even my divine Essence to be ar­dently enamour'd with their beauty. I might have wrought all these wonders with my sole presence, yet I would not; but was pleas'd to adorn the Soul with my infus'd virtues, and the Seven gifts of my Holy Ghost, where­by not only her Essence, but even her very faculties are cloth'd and adorn'd with those habitual and heavenly dresses.

Besides all these divine favours and benefits she is made happy with the constant pre­sence of my divine Spirit, and of the most adorable Trinity, for all resides in a justi­fi'd Soul to teach her how to manage so great a treasure to her best advantage; Matt. 12. wherein I act the part of a most loving Father, who is not satisfi'd to have given Riches to his Son, but gives him withal a Futor that knows how [Page 101]to Administer them well. Luc. 11. Thou know'st that a multitude of vipors, Serpents, and Dra­gons, I mean of evil Spirits, enter into the Soul of a Sinner, and makes her their habi­tation, as thou mayst reade in my Gospel, but 'tis otherwise with a justifi'd Soul, for I with my Father, and Holy Spirit dwell there, and having banish'd thence all evil, Si quis di­ligit me, Sermonem meum ser­vabit, & Pater me­us diliget eum, & ad eum veni­omus, & mansio­nem apud eum facie­mus. Joan. 14. and Infernal Spirits, we make her our tem­ple, our throne, and Garden of pleasure; as thou mayst finde in St. John, where I say, if a man love me he will keep my words; & my Father will love him, and we will come unto him, and make our abode with him.

All the Doctors of my Holy Church, as well Ecclesiastick, as Scholastick, grounded upon these my words, do firmly believe that my Holy Ghost dwells in a justifi'd Soul af­ter a certain and peculiar manner, and say moreover that he does not only confer his Gifts upon her, but comes himself along with them, with a fix'd resolution to clense, San­ctify and adorn her, as well with his con­stant presence, as with all his heavenly trea­sures.

O man! if all these extraordinary favours be not able to mollify thy flinty heart, and force it to leave and forsake the paths of Sin, and to gather also all thy Scatter'd affecti­ons, and lead them towards me, who am the [Page 102]most deserving of them, I shall add more pressing motives to bring thee to so good, so gracious, and so benificial a resolution.

The First that occurs is, that all the justi­fi'd are my living members, so that I love and cherish them as my own, and am no less careful to provide for them, to protect and comfort them, then were they all parts of my proper body; nay, without any intermissi­on I influence them with my inspirations and graces, even as the head communicates his vital Spirits into all the rest of its members; moreover my Eternal Father beholds them with a gracious eye, as being my living mem­bers, united, & concorporate with me by the participation of his divine Spirit, and there­fore all their deeds are grateful and merito­rious to him, as being the worthy products of my lively loving and gracious Children, and because that all their virtue, and power of doing well, proceeds from me alone.

This certainly is a great incouragement to all justifi'd Souls to crave what favours they stand in need of, and to ask of my heavenly Father, with a great deal of confidence, and hopes to obtain their requests: being it is not only for themselves they ask it, but also for me, who am highly honour'd in them, & with them; for no man will deny but what the members do, the head does the same, & [Page 103]what is confer'd upon the one, is also con­fer'd upon the other; consequently being that I am the head of the justifi'd, what they ask for themselves, they ask the same for me.

My Apostle says, Quam diu fecistis uni ex his fra­tribus me­is miai­mis, mihi fecisti. Matth. 25.40. that whoever offends and wrongs my members, wrongs me likewise, & whoever persecutes them persecutes me also; & whoever honours them, or gives them any relief in their distress, I own the favour as done to my Self; what a main comfort this is to a Just man? when he considers that what boon he begs from the Father of Hea­ven for himself, he begs the same for me, who am his dearly beloved Son; sure this is a prin­cipal ground for thee to hope that thou wilt not be refus'd what favour thou dost request of him. For when a kindeness is exhibited to one for the love of another, the favour is chiefly done to him, for whose sake it was granted, and indeed thou oughtest to believe that when thou shewest mercy to the poor for Gods sake, thou art not only merciful to them, but even to God himself.

BLessed be thy holy name for ever, my dear Jesus, Capio dis­soivi & esse cum Chri­sto. Philip. 1.23. for thou hast replenish'd my heart with unspeakable joy, and my Soul does thirst so much after thee, the Fountain [Page 104]of life, that she often desires with St. Paul, to be deliver'd from the Prison of her frail, ungrateful, and rebellious flesh, to stand in thy glorious presence for ever. This I know is the reward of all justifi'd Souls; For as thou makest use of thy Justice against Sinners who depart this life without Pennance, and dost cast them headlong into the extremity of Hell-fire: so thy mercy receives all true penitent Souls into life everlasting: And tho' thou canst forgive them their Sins, Non sunt condignae passiones hujus tem­poris ad futuram gloriam quae reve­labitu [...] in nobis. Rom 8.18. quod Momenta­neum est in praesen­ti, ct leve tribulatio­nis nostrae, supra mo­dum in sublimi­tate aeter­num glo­riae pon­dus operat 2 Cor. 4.17. and receive them into thy favour without com­municating thy Glory; yet thou wouldst not deprive them of so great an advantage, for those that thy mercy does absolve of their Sins, thou dost Justify, and those whom thou dost justify, thou makest them thy Children, and those whom thou dost take for thy Chil­dren, thou makest them thy Heirs, and joint­heirs with thy self in thy Kingdom of Glory.

This is the grand foundation of that live­ly hope, which does rejoyce and comfort the just in all their tribulation, for when they see themselves oppress'd with any disasters, loaden with afflictions, depress'd with infir­mities, reflected upon by their Neighbours, Persecuted by their Enemies: they consider seriously, and believe, that the sufferings of this present time, are not worthy to be com­par'd with the glory which shall be reveal'd [Page 105]in them. They firmly believe also, that their light affliction, which is but for a moment, will work for them a far more exceeding and eternal weight of glory. All these favours and graces they receive from thee by the means of their Justification, wherefore I must of necessity conclude with St. Augustin, that benefit is of a far greater estimate, then is that of our Creation; & the reason for it is, that thou hast Created both Heaven & Earth with one sole word, whereas to Sanctify man, thou hast suffer'd all the torments that the malice of men, and the fury of Hell could in­vent; thou hast spilt thy precious bloud, & gavest even thy sweet life to purchase his Salvation. If we poor Mortals, be so much oblig'd to thee for our Creation; how much more are we thy Debtors for the benefit of our Justification, for the obligation must be the greater, by how much the purchase is dearer.

I must confess, O Lord, Nemo scit utrum a­more an odio dig­nus sit. Eccle 9.1. that a man does not know for certain whether he be Justifi'd or not, being he cann't tell whether he be worthy of thy love or hatred; however he may have very probable marks of his Justifi­cation, whereof one and not the meanest, is, the reformation of ones life; If he who was accuftom'd heretofore to commit several Sins in a day, now commits none; that man [Page 106]whoever he be, is oblig'd to thee O Lord, in a high measure, in as much as thou hast de­liver'd him from so many, and such great e­vils, and also hast gratifi'd him with all the eminent favours that We even now dis­cours'd of. But if any should be so great an enemy to his own Salvation, as to continue his sinful and wicked life, notwithstanding these most pressing motives which should ob­lige the most obedurat of men to love, serve, and obey thee, Terribili­um omni­um terri­bilissimum mors. Aristot. O Lord, I beg that thou wilt begin a discourse of Death, which is the most terrible of all terrible motives, in hopes it may retrive such poor, wilful & obstinate sin­ners; and force them to comply with thy grace, which is never wanting to any that purpose to amend.

REmember, O man, that thou art a Chri­stian, and don't forget that thou art a mortal man, and consequently that thou must surely dy, for thy fate is already decreed, and the decree is unavoidable. The Sons of mortall Parents must expect a mortal Poste­rity; Death is the end of great and small: Thou art born helpless, and expos'd to the injuries of all Creatures, and of all weathers. The very necessaries of life may procure thy [Page 107]death, for thou mayst meet with thy fate in thy dish, in thy cup, and in the very Ayr that refresheth thee; nay, thy very Birth is inauspicious, for thou cam'st into the world weeping; and in the middle of thy designs, while thou art meditating great matters, and stretching thy thoughts to after Ages, Death will cut thee off, and perhaps thy longest date is only the Revolution of a few days.

Death is common to all Men, 'tis a tribute, Mors om­nibus communis est. Senec. Testamen­tum hujus mundi, morte morietur. Eccle. 14.12. that all mankinde must pay to Nature (tho' not after the same manner) for one may dye at his table, another in his sleep, a third in the heat of his unlawful pleasures; a fourth with a glass of wine in his hand, and Blas­phemy in his mouth; another may be stab'd in a quarrel, another crush'd with the fall of a horse: In fine, they have several ways to their end, but the end it self (which is Death,) is still the same. For whether they dye by a sword, by a halter, by a potion, or by a disease, 'tis all but Death, which is so certain that thou can'st not doubt of it, without a blemish to thy Faith; none is ex­empted from drinking of this Chalice; Regum Turres, pauper­umque Tabernas aeque pede pulsat Mors. Vir. Popes, Kings and Princes must taste of it. If there were any immunity, or priviledge in the case, surely I might have been exempted from Death, as being the Law-maker, and Promoter of that unavoidable sentence [Page 108]which I had pronounc'd against thy Proge­nitour for his transgression of my Command­ment.

No, the day shall come that thou wilt be alive in the morning and dead at night, It will come sometime, but when? whether this day or to morrow, 'tis uncertain. Thou art now in perfect health, strong of body, and found of minde, thou dost measure thy life by the length of thy desires, and by the mul­titude of thy business, but the day will come that thou shalt be stretch'd on a bed, candles lighted about thee, thy Relations and Friends lamenting and weeping, thy whole family in a great consternation, expecting thee to breath out thy Soul every moment; but when this day shall come, 'tis uncertain, perhaps when thou dost least expect it, perhaps when thou thinkst thy self secure from all dangers, and when all thy thoughts are busi'd about building of Houses, purchasing Lands, match­ing thy Children, settling their Fortunes; 'tis therefore said of Death, Thess. 5.23. that it comes like a Thief, who takes that time to seize on his prey, when men are in their dead sleep, se­cure, and without the least apprehension of being rob'd: The day of the Lord, says St. Paul, shall come as a Thief in the night, up­on thee; and when thou shalt say, peace and security, then sudden destruction shall come [Page 109]upon thee, as Travail upon a Woman with Child, and thou shalt not escape.

To consider seriously the preludes of death, with their attendents, which are a grievous sickness, Aches and pains over all thy Limbs, thy Stomach loaded with Apo­thecarys Stuffs, so many sorts of loathsome drugs on a table before thy face, which thou must of necessity swallow, because thy Phy­sician has order'd it so; then art thou peevish and fretful, continually tumbling and tossing from one place to another, always restless; this with several other emergencies, weakens thy body, and opens the gate for Death to come in; even as when an enemy is resolv'd to Storm a City, he first batters down its walls with his great Cannons, and makes a breach large enough for a general assault; then he commands his forces to stand to their Arms, and he at the head of them marches on, and makes himself Master of the place. So before Death, a mortal infirmity leads the van, beats down thy natural Strength, dis­mounts all thy senses, gives thee no rest night or day, batters down thy body with its vio­lent fits, so that the Soul is at last forc'd to withdraw from her old habitation to take up her quarters, the Lord knows where.

But when the Infirmity is come to that height, that thy Physitian and thy self too, [Page 110]have no hopes of further life, O what An­guishes, what apprehensions, what grief, what trouble seizes thy poor heart; and tares it asunder, Videbunt quibus sa­crificave­runt. Eccl. then the whole series of thy for­mer life comes into thy minde, and thy dear­est objects will then become the subjects of thy greatest sorrow; thy Wife and Children, thy Friends, and Relations, thy Riches, thy Honours, thy Titles, thy Imployments, with the rest which thou hast made thy Gods on Earth, shall come in a croud to discompose thy Soul.

Soon after this alteration of thy minde, comes another which is the forerunner of death; thy forehead is harden'd and thy skin cleaves close to thy skull, a cold sweat trick­les down thy face, thy eye-strings are already broken, and thy eye-lids are fall'n down, thy ears are deaf, thy nose grows thin and sharp, thy nostrils stuff'd up with corruption, thy face turns to its original colour, which is that of clay; thy mouth is contracted, thy tongue is stupifi'd, and can no more perform its duty, thy tast is gone, thy lips are pale; thy breath finks down to the bottom of thy breast, thy hands are cold, thy nails black, thy pulse slow and weak; sometimes at a stop, and now and then revives; thy feet have no more life, they have lost their natural heat; Infine, all thy flesh is in a short space to be [Page 111]turn'd into corruption. This is thy end O man, but as thou art a Christian, hear what shall enfue before the Separation of thy Soul from thy Body.

Then thou shalt imagine the Judgment of God to be at hand, then thou shalt have a full view of all thy fins, both great and small, then all thy abominations and crimes shall come in a body to accuse thee before the dreadful Tribunal of my divine Justice: Then thou shalt acknowledge (tho' too late) how sordid, how heinous, and how horrid were the crimes which thou hadst so easily, & so desperately committed against me, with­out the least apprehension of my indignation & wrath. O what curses, what bitter impreca­tions wilt thou utter at that fatal hour against the day in which thou hast offended me; thou wilt curse even the place, the occasion, and complices of thy sins. Thou wilt curse and condemn thine own folly, and the wic­kedness of those which brought thee by their ill examples to forfiet the everlasting joys of Heaven for such trifles, as are all the false and treacherous pleasures of this world. pereat di­es inqua natus sum &c. Job. 3.3. The afflictions of Job were nothing to those that shall be heap'd upon thee in that dreadful day of my visitation; yet he cries out, let the day perish wherein I was born, and the night in which it was said, there is a man­childe [Page 112]conceiv'd; and what will thy feeling be, when thou shalt see thy self depriv'd of all happiness, and excluded from Heaven for an Eternity, by the means of those vain, sor­did, and transitory pleasures which thou hast taken in thy life-time? when thou shalt be­hold thy self surrounded on all sides with tri­bulations and anguishes, without any hopes of a longer life, when there shall be no place for pennance, when the days of grace are past, when even those whom thou hast lov'd beyond all measure and reason cann't afford unto thee the least comfort, but rather will kill thee with displeasure, because they were thy beloved Idols, and the only objects of thy adorations, but now they shall become the subject of thy Eternall confusion.

Tell me, O man, when thou shalt see thy self brought to this deprorable state and con­dition, where wilt thou go? what wilt thou do? to whom wilt thou call for help? To return to life, 'tis impossible, and to ease thy self thou wilt not be able; In illa die occidet Sol in me­ridie & te­nebrescere faciam terram in die lumi­nis &c. Amos. 8. what shall become of thee, when I will cause the Sun to go down at noon, and when I will darken the Earth at mid-day? what wilt thou say, when I shall turn thy feasts into mourning, and all thy Songs into lamentation, when I will bring up Sackcloth upon all mens loins, and bald­ness upon every head, and when I shall make [Page 113]it as the morning for an only Son, and the end thereof as a bitter day? hast thou not therefore a far greater subject then Job to curse the day wherein thou wert born, for he was so just a man, that my eternal Father glori'd in having so good, so gracious and faithful a Servant; nay, In omni­bus his non pecca­vit Job la­biis suis, &c. Job. 1.22. the Holy Ghost avers that he sinned not in all what he had spoken in his troubles and calamities, which I had permitted to come upon him, not as a pu­nishment for his Sins, but as a trial of his pa­tience, to make him a worthy president to all mortals of virtue, of constancy, and of per­fect resignation to my holy will in all their afflictions. He himself does protest that his conscience did not accuse him; yet he was so apprehensive of the strict judgment which a Soul is to undergo at her departing the bo­dy, that amaz'd at the severity of my Justice, he crys out, protect me, O Lord, Dionys. Rikel. Art. 16. de novis. and hide me in hell, whilst thy fury passes. Whereup­on one of my devout Servants affirms, that the instant, wherein I give judgment of a Soul, is not only more terrible then Death, but more terrible then to suffer even the pains of hell for a certain time, not only to those who are to be damn'd, but even unto my very Elect.

O man! reflect seriously upon this, and Judge, what will become of a Sinner at the [Page 114]hour of his Death, and at the lively repre­sentation of all his offences and crimes, what a consternation he will be in? how he will tremble and shake every limb of him at the very sight of me, his Creator and Redeemer, whom he had so often offended and injur'd in the course of his sinful life; that very pre­sence will be more dreadful to him then the suffering of the pains of hell it self.

O Most gracious Redeemer? I cann't de­ny what thou sayst of a dying man, and of the Anguishes which he shall suffer at the departing of the Soul from his body; she shall enter into Judgment alone, naked, poor, and without any to patronize her cause, ex­cept her good works, (if she has any to shew;) her Conscience will be the Deponent, the Triall will be either for life, or death not temporal, but eternal, and thou an injur'd Judge, shall appear to her in a dreadful Throne to give sentence for her, or against her, either of Salvation, or of her everlast­ing damnation. If she be grievously indebt­ed, and not able to ballance her accounts, O what a horrible confusion she will be in, grief and sorrow, sighs and tears, dreadful lamentations and crys, will be her woful en­tertainment, [Page 115]and the only motives she can produce to mollify thee O Lord, but all will be to no purpose, her repentance comes too late, 'tis totally fruitless at that hour; all her protestations of amendment will be in vain, no bills or bonds of performance will be accepted of, no bail shall be taken, her lease is out, she must remove: her nobility, her riches, her honours cann't obtain for her a further respite of time; the sentence is pro­nounc'd, the decree is unavoidable; she must submit.

O the unfortunate Sinner, what will he do? what will he say? how can he express the greatness of his misfortune, otherwise then by these words of thy Prophet. Psa. 18.4.5 The sorrows of Death have compassed me, and the flouds of iniquity have made me afraid. The sorrows of hell have compassed me a­bout, and the snares of Death have pre­vented me.

O what a woful circle is that into which his Sins have brought him, and unexpected too! when he had not the least thought of death; what will his friends avail him now, his dignities, his riches, his lands and all that he took most delight in? they will remain after him, to other Masters, that will soon wast and consume 'em, in a worse way per­haps then ever he gather'd them, (tho' that [Page 116]perchance was bad enough.) The Sins which he had committed in heaping them up, are the only companions he is like to have along with him to another world, where he is to be tor­mented for them according to their enor­mity.

If I should make my addresses to world­lings, in hopes to be farther instructed in this so necessary a matter to Salvation, Alas! they know nothing of it, and which is worse, they will not believe it, for they live, as if they had no account at all to give after death; and why should I think it strange, being they live in Egypt, that is in a land of darkness, in a willful blindness, overwhelm'd with all sorts of errors, where scarcely two are found of one opinion in matters of Faith and man­ners.

I am then resolv'd to go farther off, and streight into the land of Geshen, where the light of verity is allways in its full splen­dour, Non in­tres in Ju­dicium cum servo tuo Domi­ne, quia non justi­flcabitur in conspe­ctu tuo omnis vi­vens. Psa. 143. and to consult with the Inhabitants thereof in this case; they will certainly teach me, not only by their words, but also by their examples, how much this dreadful day of so strict an account is to be fear'd. The first I meet with, is the holy'st man of his age, a man according to thine own heart, O Lord; yet he is so terrifi'd, even at the very remem­brance of this accompting day, that he begs [Page 117]thee with all the tenderness of a contrite heart, not to enter into Judgment with thy Servant: and the reason he gives for his re­quest is, that in thy sight shall no man living be justifi'd.

The second that appears to me, In vitis Patrum. Sect. 2.153 is that most renown'd and holy Arsenius, a man of wonderful austerity, a man always in prayer, always in contemplation, yet tho' he was so virtuous, and so great a Saint, tears were seen to trickle down his cheeks when he was a dying, and all his body to tremble in his deep consideration of this reckoning day: His Disciples that stood round his poor and hard bed, setting him the question why he cry'd, and whether he was afraid of death? he made answer; yes, my dearly beloved Children, I fear Death, and I tremble at the approach of my dreadful Judge, for tho' I cann't say that I am guilty of any Sin that might de­prive me of his grace; yet he will scearch so narrowly into the most hidden corners of mens hearts, at that departing day, that I have great reason to fear he may finde some subject of his displeasure within my breast.

Another no less commendable for the ho­lyness of his life; tells me of a most dread­ful example which was in his days exhibited on the Person of one Stephen a Monk, a great lover of a quiet and Solatary life; This ho­ly [Page 118]man, after he had pass'd over several years in a monastical conflict, and adorn'd his Soul with extraordinary graces and virtues, by his continual fasting, weeping, and chasti­sing his body, with St. Paul, lest it should bring his Soul to subjection, he went into the desart, and built a little cell for himself at the foot of that famous mountain, where the Prophet Helias had formerly a most Sa­cred and heavenly vision; a place remote from all worldly consolation, almost inac­cessible to men, and very near a hundred miles distant from any human habitation; After he had continued there a long tract of time, in the height of all manner of mortification and Pennance, and being in his declining Age, he return'd to his former habitation, where in a few days he fell into a fit of sick­ness whereof he dy'd; Joan. Cli­machus in Schola Pa­rad. gra­duer. but the day before his death, he awaked suddenly out of his slumber, and looking frightfully towards the right, & left side of his bed, he was heard by all that were about him, to say, (as if he were brought to an account for his past life) 'tis true that is so, but for that Sin, I have fasted so many years. To another objection he answer'd, that is true likewise, but for that fault, I often shed most bitter tears. To another he would reply, that's a grand lye, I am innocent of that crime. Again, he would answer, 'tis [Page 119]so indeed, I have nothing to say against it, but leave my self wholly to God's mercy. Certainly this was a spectacle able to terrify the hearts of all them that were by, and e­specially, for that the poor man was accus'd of what he never committed; so eager his mortal Enemies were to get possession of his Soul, by endeavouring to push him in­to despair. He was indeed a lover of retir'd and solitary places, and a Monk of forty years approbation, endu'd with the gift of work­ing miracles, yet he trembles at the hearing of his accompts, some he denys, and some he owns, but he relys upon Gods great mercy for a pardon; and in this conflict he dyes without leaving any certainty of what be­came of him, or how favourable his Judge was to him at the end of his trial.

O Saviour of mankinde, if such great Saints were so much terrifi'd at the sight of death, and so apprehensive of thy dreadful Judge­ments, what will become of Sinners at that hour? and of such Sinners as do spend their whole life in the vanities, and transitory plea­sures of the world; of Sinners that make no­thing to offend thee by all manner of wicked­ness; of Sinners that live in so great a neg­lect of their Salvation as if they had no Souls to be sav'd, and no account to be given after death. If the Just are seiz'd with so great a [Page 120]terrour at the hour of Death, what a deplo­rable condition will the habitual Sinner be in? what will become of the weak shrubs of the desart that have no shelter from the ra­ging storms of Death and Judgment, when the tall Cedars of Liban are laid even with the ground. Si Justus vix salva­bitur, Im­pius & pec­cator ubi ap [...]r [...]b [...]nt. 1 Pet. 4.3. & 18. If the Righteous scarcely be sav'd, where shall the ungoldy and the Sinner ap­pear; who walk'd all his life in Lascivious­ness, Lust, excess of Wine, Revellings, Ban­quetings, and all abominable Idolatries? what can be safe in Babylon, when there is so strict a search made in Jerusalem?

THou sayst well, O man! what will be­come of a Sinner indeed at the hour of death; when I, who am the spotless Lamb, was seiz'd with so great an apprehension of it, Tristis est anima mea usque ad mortem Mar. 14.34. that my Soul was sad even to death, and terrifi'd to that degree, that my body was all in a bloudy sweat. But what will become of a Sinner, when I shall appear to him, who am to be not only his Judge, but also a most irrefragable witness against him. St. Augustin will tell thee, he had rather suffer even the unspeakable torments of Hell, Chrys. hom. 24. in Matth. then to behold the face of his angry Judge. And St. Chryso­stome declares, it were better for Sinners to be [Page 121]struck with as many thunderbolts as the ma­gazine of Heaven can afford, then to see that countenance so meek and so full of sweetness heretofore, altogether estrang'd from them at that most dreadful hour. And if thou wilt give credit to the deposition of a learned Au­thour; he will tell thee that even an Image, which was only my representation on the Cross, appear'd with such wrathful and in­cens'd eyes to a congregation of People, that they all fell unto the ground senseless & with­out any motion, and that they cuntinued in that amazement several hours. What a con­sternation then will Sinners be in, when they shall behold not my Image, (which is at best but a dead figure) but my self alive, not in the humility of my Cross, but seated on a Throne of Justice and Majesty; not in a time of mercy, but in the due season of a just ven­geance; not with naked hands pierc'd through with nails, but arm'd against them with the Sword of Justice. Thus I shall come to Judge and revenge the injuries which they have done unto me: I am righteous in my Justice, as I am in my mercy, and as I have allotted a time for mercy, so I will for Justice; and as in this life the rigour of my justice is as it were repress'd and suspended, so in that point of Death, when the Sinners are to receive their final Sentence, I will suffer it to break [Page 122]forth like an inundation, and drown them all in the deluge of my indignation and wrath.

Imagine with thy self a great and rapid River that has had it's current violently stop'd these forty years, Dan. 7. and now it were to have free passage, what a condition the Country round about would be in? with what a fury would it overrun the whole land, and beat down all before it. Citys, Towns, Villages, Castles, Trees, Walls, Houses, Men, Cattle and all without any resistance. Thou knowst that my Prophet Daniel compares my Justice not to an ordinary River, but to a River of fire, to express the greatness and severity of it; thou knowest likewise that the current of this River is frequently re­press'd thirty, forty years, nay, sometimes during the whole life of Man; O what an infinite deal of wrath will it have heap'd to­gether, with what an impetuous fury will it burst out upon a wretched sinner, at the point of his death? Tunc inci­pient di­cere mon­tibus cadi­te super nos. Luk. 23.50. The same Prophet goes on with his description of this dreadful River which shall issue from my Countenance; and says, that it shall be so terrible, that the wicked will invite even the Rocks and Mountains to fall upon them, and shelter them from it's scorching waves. The Prophet Isaiah sets forth my Justice in a more dreadful manner, Isa. 56. he says, that I will come cloth'd in garments [Page 123]of vengeance, and cover'd with a Robe of zeal; and that I will give unto my Adversa­ries my Indignation, and that my Enemies shall have their reward.

The Wiseman comes yet closer to the mat­ter, for he says, that my zeal shall take up arms, and that I shall animate all creatures to revenge me of my Enemies: that I shall put on Justice as a brest-plate, take the head­piece of righteous Judgment, and shall shar­pen my wrath as a lance; nay I shall not on­ly appear to Sinners at the hour of death as an enrag'd arm'd man, Ose. 13. but as a Bear that has been robb'd of her whelps; that I shall tear their entrails in peices, and devour them as a Lyon.

'Tis certain there is not among the Beasts a more fierce by nature then a Lyon, or a more furious then a Bear, especially when she has lost her young ones; and that I who am by nature infinitely good, mild, and lo­ving, should compare my self to such mon­sters of nature for fierceness, and cruelty, is to express sensibly the terrors of my Justice and rigour against Sinners in that day of wrath, full of calamity and misery, Dies irae dies illa calamitatis & miseriae dies mag­na & ama­ra valde miss de req. in that great, sorrowful and most bitter day. O man, take notice of this dreadful expression, 'tis able to terrify thy heart, and to bring a trem­bling over all thy body: Consider well how [Page 124]many poor Souls hast thou led astray from my paths, by thy poysonous doctrine, and evil examples, how many poor Souls are now in Hell-fire solely upon the account of the damnable principles which thou hast still'd into their ears and hearts, and which they carry'd along with them to their graves? How many innocent, and virtuous young Maids, and Women, hast thou forc'd out of my service to satisfy thy lustful desires; I say forc'd them, because that perceiving them in a wanting condition, thou hast wrought upon their necessity, and weakness both, by giving them what thou shouldst have kept for the maintenance of thy proper Wife and Children. Assure thy self, that in the hour of thy death, I shall appear unto thee as a Bear whom thou hast robb'd of so many young ones, yea, and shall tear thy entrails in peices, for all thy misdemeanours, extor­tions, and oppressions. I will devour thee as a Lyon, as well for working the destruction of thy own Soul, as for contributing to the loss of many others by thy bad examples.

'Tis by reason of the severity of my Justice against Sinners in the hour of their death that Daniel says, there shall proceed from my face a River of fire, because this Element of all others is the most active, and so pure that it will not admit of any mixture; whereas [Page 125]Earth will lodge in its bosom Mines of seve­ral mettals, and Quarries of divers sorts of Stone; Water will entertain a pleasant va­riety of Fishes, the Air gives liberty to all sorts of Fowl to fly through all it's region, and does also harbour a vast multitude of vapours, exhalations and several other bo­dies; but Fire endures nothing, it melts the hardest mettals, reduces even stones into Cinders, consumes living Creatures, converts Trees into its own Substance, and turns all that is contrary to it, into its own nature. The same shall happen in that day of my wrath; all shall be rigour and Justice, without any mixture of mercy; nay, the very mercies which I have exhibited to sinners in their life time, shall then be both a motive to kindle my indignation, and fuel to blaze up my incensed Justice against them.

O man! consider therefore whilst thou hast time to repent, nay, and seriouslytoo, what a sad condition thou shalt see thy self in, at that instant, when neither my bloud shed for thee, nor my self crucifi'd for thy sake, nor the powerful intercession of my most blessed Mother, nor the prayers of my Saints, no, nor my divine mercy it self, shall contribute any thing to thy safety. No, this life once past, thou art to expect no Patron, no Protectour, but thy virtuous [Page 126]actions; thy Angel Guardian, and all the Saints thy Advocates shall abandone thee: thy vast riches, the greatness of thy Autho­rity, thy numerous Servants, thy learned Counsels will not avail thee, nor defend thy Process; thy good works alone will defend thee from the rigour of my Justice, when the Treasures thou hast heap'd up in the world, and been so careful to preserve, shall fail thee; Thine Alms bestow'd upon the poor shall stick close to thee, and pleade for thy pardon in a powerful manner. Thy Wife, thy Children, thy Kindred, Friends, and Followers, shall go no farther then the grave with thee; but the Strangers which thou hast lodg'd, the sick which thou hast visited, and the needy which thou hast suc­cour'd will bear thee company even before my dreadful Throne, and place thee at my right hand, among the number of my bles­sed for ever.

O My most gracious Saviour! withdraw thy hand far from me: and let not thy dread make me afraid. Job. 13. Wherefore hidest thou thy face, & holdest me for thy Enemy? wilt thou break a leaf that is driven to & fro with every little puff of wind? and wilt [Page 127]thou so rigorously pursue the dry stubble? for thou writest bitter things against me, and makest me to possess the iniquities of my youth: Thou puttest my feet also in the stocks, and lookest narrowly unto all my paths; thou settest a print upon the heels of my feet, who am to be consum'd as a rot­ten thing, and as a garment that is moth­eaten.

Man that is born of a Woman, is of few days, and full of trouble; He comes forth like a flower, and is cut down; He vanisheth also as a shadow, and continues not; And dost thou fix thine eyes upon such an one, and bringest me into Judgment with thee? Who can bring a clean thing out of an un­clean? These are the words of the most afflicted of mortals, and Mirror of Pati­ence, admiring the severity of thy Ju­stice against Man, a creature so weak, so frail, and so prone to all manner of evil; against a wretch viciously inclin'd from his cradle, that drinks up iniquity with as much pleasure, and case, as he would a glass of Spring-water in his greatest drougth on a hot Summers day. It were a subject of less admiration hadst thou dealt so rigorously with Angels, that are spiritual creatures, and of a far more eminent perfection then men can ever attain to; To be so severe with [Page 128]poor man, who lies groaning under the weight of so many predominant passions, and such a number of evil inclinations, which do wholly estrange him from the desire and practise of virtue; To bring him, I say, to so strict an account of all his actions, that thou wilt not pass by, even the least idle word that ever he spoke, nor the least moment of time that he has mispent; O most graci­ous Saviour! give me leave to tell thee; that the rigour of thy Justice herein does tran­scend my admiration, Amen a­men dico vobis, de omni ver­bo otioso quod locu­ti fuerint homines, reddent rationem in die Ju­dicij. Mat. 12.36. and the more abun­dantly, because I hear thy self say, every I­dle word that men shall speak, they shall give an account thereof in the day of Judgement.

If that be so, (as without doubt it is) what a rigourous account must be taken of all dis­honest, impertinent, and scurrulous words? what of lies, and perjuries, what of horrid and abominable oaths? what of all hellish im­precations, and blasphemys? what of all wan­ton and lacivious thoughts, and looks? what of Adulterers, murtherers, and highway rob­bers? In fine, what a rigourous account must be given of the whole time of life spent in the works of iniquity? All that the best of Orators is able to say of the severity and ri­gour of thy Judgment, will be far short of what it will really be in that dreadful day of thy wrath; nay, it will not be so much as an [Page 129]empty shaddow to the substance of the mat­ter. O what a confusion poor man will be in, when he must appear before thy dreadful Throne, in the presence of that great assem­bly of all mankinde, and give an exact ac­count of the least idle word he had spoken at this or that time; who would not be asto­nish'd and totally stupify'd at such a reckon­ing? who would dare speak of it, but that thou sayst it thy self? or who would presume to affirm it, but that thou dost thy self con­firm it with an Amen, Amen? What King was ever heard of, that call'd his Servants to question for so slite an offence, as is an idle word? O Christian Religion, how sublime is thy perfection? how great is the purity of minde which thou dost require of thy Pro­fessors? how strict is the reckoning which thou dost exact from them, and with what severity dost thou chastise, even the very least of their evil actions? how great will the shame and confusion of Sinners be, when all the abominations, and sins which they had committed even from their Cradle, to the hour of their death (were they never so pri­vately acted, so carefully conceal'd, or so se­cretly kept) shall be discover'd, and laid o­pen to the eyes of the whole world?

If we be so much asham'd to discover our imperfections to a Ghostly Father (who is ob­lig'd [Page 130]to secresy under a penalty full as bad, if not worse then that of death) that sometimes we have not a word to say; Osee. 10. how excessive great will our shame be in thy presence O Lord! and in the sight of all ages past, pre­sent and to come? O' it will be so intollera­ble! that the wicked shall intreat even the Mountains to cover them, and the hills to fall upon them. Psal. 89. They shall say with thy pro­phet; We are dismay'd O Lord! with thy wrath, and troubled with thy fury; but for what reason? because thou hast set our wick­edness before thee, and hast plac'd them in thy sight.

'Tis true, that in this life Sin does not ap­pear so pernicious to our eyes, which makes us be the less concern'd for it, but at the instant of death, when it shall shew it self with all its deformity, Pereat di­es inquo natus sum Job. ibid. the very sight of it will confound us to such an exremity, that we shall curse the day that ever we were born. They seem in this life but light and trivial, and that makes us not scruple them much, but in the day of thy wrath, O Lord, we shall finde them heavy, grevious, and insupport­able. We know by experience that a piece of Timber, tho' never so great, when it floats in a deep water, may be mov'd, and drawn from place to place even by a Child; we know likewise that the most part of it lies under the [Page 131]water, and clear out of our sight, but when it is brought upon dry land, no less then half a dozen horses, will suffice to bring it off, then we may perceive perfectly the whole bulk of it. 'Tis even so with our Sins, in the tempestuous Seas of this unstable and transi­tory life, they are conceal'd from our eyes, but in the hour of death, in the day of Judg­ment, we shall clearly discover their bulk, number, and weight, and shall groan under so heavy and so unsupportable a burthen. Then we shall finde a number of our actions, which we thought very good, to be most grie­vous Sins, 'tis therefore thou sayst by thy Prophet, when I shall take a proper time, then I will Judge Righteousness. Who would imagine that the action of Oza, 2 Reg. 6.6 when he up­held the Ark in danger of falling, was an of­fence; yet, O Lord, thou hast chastiz'd it as a great Sin, with no less a punishment then that of a most disastrous death? who would ever believe that Davids numbring of his Peo­ple was an offence, 2 Reg. 24.13. but rather an act of dis­cretion and Policy, yet thou hast punish'd him for it with a Pestilence never to be para­lel'd. 1 Reg. 15.18. Saul was urg'd by his approaching E­nemies, and by Samuel's long delay, to offer Sacrifice, this was an act of Religion, which is the most heroick, and greatest of virtues, consequently he thought it should be most [Page 132]acceptable to thee, and of force to obtain him a victory against his Foes; yet it was a most grievous Sin in thy presence, since for that alone, thou hast reprov'd him, degraded him from his Royal Dignity, and cast him off as a lost Soul for an Eternity. Achabs action might be look'd upon as the worthy product of a masculine spirit, for what is more generous then to pardon an enemy, and what can be more divine then to spare his life, the chief ground of Davids promotion to the Crown and Scepter of Israel, Diligite Inimicos vestros. Mat. 5.44. Pater ig­nosce illis. Luc. 23.34. was his Clemency to Saul; moreover, thou dost ex­presly command it thy self, and thou hast also earnestly pray'd thy Eternal Father to pardon thine enemies. Achab, having con­quer'd Benhadad, King of Syria, pardon'd him, gave him his life, and took him up to sit by him in his Royal Chariot; yet this action which was so much prais'd, and so extoll'd by men, was so hainous, & so displeasing to thee, that thou didst send him word by thy Prophet, that he should dy for it, and that He and all his People should suffer the punish­ment which was to fall upon the Syrians, and their King.

O my Sweet Saviour! if thy judgement e­ven in this life be so far distant from that of men, what shall it be in that dreadful hour, which thou hast reserv'd for the executing of thy divine Justice?

MY Judgment is indeed far remote, Vas electi­onis est iste mihi ut porter nomen meum co­ram Regi­bus & Gen­tibus. Act. 9.15. not only from that of the common sort of men, but also from that of the holiest among them. Paul was a Saint upon Earth, he was a vessel of Election, and made privy to the Secrets of Heaven, yet he was deceiv'd in his judgment of Timothy, for he thought him to be a Saint, and worthy of the character, and station of a Bishop, yet I found him other­wise, Apoc. 3. and threatn'd to deprive him of his Church of Ephesus for falling from his former zeal, and would certainly take away his Chair, but that he repented and did Pennance. My dearly beloved Disciple had a great venerati­on for all the Seven Bishops of Asia; the whole Country look'd upon them all as holy men, and great lovers of virtue; yet in my sight the Bishop of Sardis was so far from be­ing a Saint, that his Soul was tainted with mortal Sin; the Bishop of Laodicia was a mi­ser, poor, blinde and naked of all virtue; the Bishop of Thiatira was indeed a faith­ful servant to me as to his own person, but in performing his duty to those un­der his charge, I found him guilty in se­veral sins of omission. The Bishop of Phila­delphia was not indeed fallen from his first [Page 134]zeal, Utinam frigidus esses, aut calidus, sed quia tepidus es, incipiam te evome­re ex ore meo. Apo. 3.16. yet I found wherewith to reprehend him, not for committing of evil, nor for the omitting of good, nor for being remiss in his former fervour; but only for his little virtue, and charity; with another I found fault, and told him, I would thou wert either hot or cold, but because thou art luke-warm, I shall begin to vomit thee out of my mouth.

By this thou mayst see how far different my judgment is, from that of men in this life. As for the severity of my Judgement e­ven in this life, wherein for the most part I make use of my mercy, tis very terrible as thou mayst well perceive by what I said to the Peo­ple of Israel by the mouth of my Prophet, nay, 'tis able to drive thee, and even the most ob­stinate of Sinners, out of the ways of iniqui­ty into the path of mortification and Pen­nance, which alone can lead them to Salvati­on. Mark well my words, and lodge them within the closet of thy heart as a divine trea­sure, their efficacy is such that (if often mind­ed) they will exempt thee from the follow­ing calamities: I will powr out all my Rage upon thee, and will accomplish my fury in thee; I will Judge thee according to thy ways, and will lay forth all thy wickedness against thee; my eyes shall not pardon thee, neither will I have mercy on thee. I will charge thee with all thy misdeeds, and thy abominations [Page 135]shall be in the midst of thee; and thou shalt know that I am the Lord that smites.

Nay, my wrath shall be upon all the Peo­ple, the Sword without, and Pestilence with­in, and Famine too, they who fly to save themselves, shall all remain in the mountains, as the Doves of the valleys trembling in their iniquities, their hands shall be disjoynted, and their knees shall dissolve into water, for the great fear and amazement which I shall send upon them in my wrath. Consider seriously now, and conclude, if my Judgement be so severe, and so rigorous even in this life, which is the only time for mercy, what will it be when mercy is clear out of date, and when Justice will admit of no mixture of pit­ty, of tenderness, or of compassion; when the books of all mens consciences shall be laid open to the view of the whole world, when the most secret Sins of their hearts, those sor­did acts committed in the dark, those Sins which through shame were conceal'd in con­fession, or made less considerable with false and Sacrilegious excuses; when all crooked and sinister intentions, hidden and unknown Treacheries, counterfiet and dissembling virtues, feigned friends, adulterous Wives, unfaithful Husbands, deceitful Servants, false witnesses, and all such trash, shall be disco­ver'd to their great shame and confusion; [Page 136]when In fine, Ite male­dicti in ig­nem aeter­num, qui paratus est Di [...]boio & Angelis e­jus. Mat. 25. Job. 26.11.12. they shall behold me feated on a dreadful Throne with a countenance full of indignation and wrath, and hear from my mouth these dreadful words, depart from me ye cursed into eternal fire prepar'd for Satan and his Angels.

This dreadful sentence shall overthrow them for ever, and cover them with eternal sorrow and confusion: The Pillars of Hea­ven, says Job, do tremble and are astonish'd at his reproofs. If we be not able to hear so few words from his mouth without amaze­ment, & in punc­to ad in­ferna des­cendent Job. 21. how shall we withstand the thunder of his omnipotent power? This voice shall be horrible, and of so great a power, that the earth in the twinkling of an eye shall open and swallow them down into the bottomless pit of Hell.

O Man! if Ananias and Saphira were struck dead only with hearing the angry voice of my Disciple, what a terror will my dreadful and angry voice strike into the hearts of the re­probate? Act. 5.1.2.3.4. &c. S. Catharine of Sienna was reprehen­ded by St. Paul for not imploying her time to more advantage for her Soul, this was at most but a charitable advice, & givenprivate­ly too: yet she said she had rather be disgra­ced before the whole world, then once more to suffer what she did by that reprehension: but what is this in reference to the horrour [Page 137]and confusion which my dreadful words will bring upon the wicked in the day of my ven­geance. If when I suffer'd my self to be taken and led to be judged with these two words, I am, I overthrew the astonish'd multitude of Souldiers, and Rabble to the ground, what will my words be when I come to Judge? what a terrible fall, and irrecoverable over­throw will these dreadful words give to all the wicked, depart from me ye cursed into eternal fire, prepared for Satan and his An­gels; Psal. 54. for at that very instant the fire of that general burning shall invest those misorable Creatures; the Earth shall open, and Hell shall enlarge his throat to swallow them to all eternity: Psal. 139. Then they shall see the accom­plishment of my malediction, let death come upon them, and let them sink alive into hell; Coals of fire shall fall upon them, Psal. 10. and I shall cast them into a burning fire, where they shall not subfist in their miseries: nay, I shall pour down vengence, fire, and sulphur up­on them, fire, hail, snow, Ice, and the Spi­rit of tempests shall be but a small part of their chalice.

This great misfortune of the wicked is per­fectly represented by my beloved Disciple in his Revelations; where he says, Revel. 18.1.2.5.6.7. After these things, I saw another Angel come down from Heaven, having great power; and the Earth [Page 138]was lightn'd with his glory; and he cry'd mightily with a strong voice, saying, Baby­lon the great is fallen, is fallen; and is be­come the habitation of Devils, and recepta­cle of every foul Spirit, and a Cage for eve­ry unclean and hateful Bird. Her Sins have reach'd unto Heaven, and God has remem­bred her iniquities. He shall reward her even as she rewarded him, and double upon dou­ble unto her according to her works; the Cup which she has fill'd, he shall fill to her double. How much she has glorifi'd her self, and liv'd deliciously, so much torment and sorrow he shall give her. Her Plagues shall come in one day upon her, death, mourning, and famine, and she shall be utterly burnt with fire, for strong is the Lord God who judgeth her. After this a mighty Angel took up a stone like a great milstone, and cast it into the Sea, saying, thus with violence shall that great City Babylon be thrown down, and shall be never found more.

Thus the wicked (which are understood by Babylon) shall be cast into the precipice of hell, into that dark Dungeon overwhelm'd with horror, and all manner of confusion. O what tongue is able to express the multi­tude of torments which they shall suffer there for an Eternity! their bodies shall burn with living flames, never to be extinguish'd; their [Page 139]Souls without any intermission shall be gnaw­ed with the worm of conscience, which shall never give them the least respit of ease, there they shall continue perpetually weeping, sigh­ing and gnashing their teeth, without any hopes of goal-delivery. In this woful place of despair, those miserable damn'd wretches in a cruel fury full of rage, will send forth their invectives against me, and turn their anger against themselves, devouring their own flesh, tearing their bowels, incessantly blaspheming me, who had condemn'd them to those unspeakable torments. There every one of that damn'd crew will curse his grand misfortune, and the unhappy day of his birth, always repeating that mournful lamentation of Job: let the day perish wherein I was born, Job. 3. and the night in which it was said, there is a man-child conceiv'd, let that day be dark­ness, let not God regard it from above, nei­ther let the light shine upon it. Let darkness and the shaddow of death stain it, let a cloud dwell upon it; let the blackness of the day terrify it, As for that night, let darkness seize upon it, let it not be joyn'd unto the days of the year, let it not come into the number of the months; let that night be solatary, let no joyful voice come therein. Let them curse it that curse the day, who are ready to raise up their mourning; let the Stars of the twi­light [Page 140]thereof be dark; let it look for light, but have none, neither let it see the dawning of the day. Because it shut not the door of my Mother's womb, nor hid sorrow from mine eyes. Why died I not from the womb? Why did I not give up the Ghost when I came out of the belly? why did the knees prevent me? or why the breasts that I should suck? For now should I have lain still, and been quiet; I should have slept, then had I been at rest.

This shall be the musick, these the Canti­cles, these will be the Morning and Evening prayers of the damn'd for ever.

If it be so bad with the damn'd, (as without doubt it is, being thou sayst it O Lord,) I think they have sufficient rea­son to curse eternally the day that ever they were born, for as thou didst say of Judas, foreseeing his treachery, and his Damnati­on which was to ensue, it were better he had never come into the world; I think the same of those wretched Souls, it were better they had perished in their Mothers wombs, then to become by their own Sins the fatal object of thy just Indignation and wrath. O most unfortunate Souls, if it were lawful [Page 141]for me, or in the least available to you, I would commiserate your condition; but your sentence can never be recall'd; there you are lodg'd among so many Legions of Devils, and there you are like to continue for an eterni­ty. O unfortunate tongues that bolt out no­thing but blasphemies! O unhappy Eyes that see nothing but miseries, calamities and new found torments at every moment! O sad Ears that hear nothing but horrid crys, wo­ful screeks, mournful lamentations, and con­stant gnashing of teeth; O deplorable bodys that have no other refreshment then scorch­ing flames. Whilest you were dwellers in this world, you spent all your time in vanities, in sinful recreations, and pleasures, increa­sing your fortunes, and heaping up of earth­ly treasures, far from the least thought of heavenly things; but see now what is the end of all your actions; what an infinite deal of miseries you have brought upon your selves? O foolish and infatuated wretches! what does all your unlawful, and transitory pleasures avail you now? for which you are condem­ned unto everlasting sorrow, and woe; what is become of all your wealth? where are your treasures? what is the end of all your joys and comforts? nothing but everlasting mise­ry, woe, tribulations and sorrow.

This is well illustrated in holy writ, by the [Page 142]great famine which came upon the People of Egypt, and which continu'd for the space of seven years; O what an extream grief was it unto them that they did not in the seven former years of abundance, provide for the seven following years of Dearth, they were like men in despair for loosing the benefit of so favourable an opportunity; and were ve­hemently troubl'd in minde for their misfor­tune and negligence herein; but alas! their grief is not to be compar'd to that of the damn'd, 'tis no more, then a shaddow, that is compar'd with the truth: For the Famine of Egypt lasted no longer then seven years; but that of hell shall never be at an end: there was a remedy found for that of Egypt, tho' with vast expences, but for this, there is no remedy at all to be expected: That was soon releiv'd by selling their Cattle, and lands to Joseph; but this can never be abated with any manner of exchange, this punishment can never be recall'd, this pain will never be diminish'd. The People of Egypt after the seven years of Dearth were expir'd, began a little to respire, & to wade out of their miseries; but in hell, alas! the wicked shall never be quit of their misfor­tunes, they shall never come to the least rest, or ease; they shall be both night and day in torments, and tortures, and that for an Eter­nity. [Page 143]If the People of Egypt fell into despair before the expiration of the seven years, Ex Infer­no nulla est re­demptio. Facilis Descensus Averni, sed revo­care gra­dum, hoc opus hic labor est. Varg. be­ing sure of a relief soon after; what despair will the wicked be in, having an assurance from thy mouth, O Lord, that their mise­ries shall never have an end! O what misera­ble and unfortunate wretches are we! they will cry, what time, what powerful means, what opportunities of working our eternal Salvation have we neglected! The time was that with one cup of cold water we might have purchas'd unto our selves a Crown of glory: we might by relieving the poor, and other such like works of mercy, have merrit­ted life everlasting; how great was our blind­ness, our madness, and folly to have neglect­ed those favourable occasions of enriching our selves for ever, and to suffer those fruitfull years of such great abundance to pass away, without making any provision for our Souls.

Had we been brought up amongst Infidels and Pagans, and believ'd that our Souls were mortal, as well as our bodies, that we were in the same Category with all brute animals, whose souls do perish at once with their bo­dies, we might have some kinde of excuse, and plead, that we knew nothing of what was commanded, or what was forbidden by God; but being brought up Christians, and hold­ing for an Article of our belief that the hour [Page 144]shall come, wherein we must give a strict ac­count of all our transactions to God, we have been often told by Preachers, and Teachers, that the kingdom of Heaven suffers violence, and that we could not attain to it otherways then by the pass-port of Mortifications and Pennance, that it was our incumbent duty to depress our unruly Passions, and never to be drawn away by our evil inclinations; yet unfortunate Souls! we were fondly perswad­ed that Heaven was for us without any pains at all; that God was so merciful, that he would not condemn our Souls to everlasting torments, ('tho' we were never so wicked:) and therefore we have justly deserv'd that he should deal with us according to the full ri­gour of his Justice. Come then ye Infernal Furies, come and rend us in pieces, come and devour our unchristian bowels, for we have justly deserv'd to be so cruelly dealt with; we have deserv'd to be hunger-starv'd for e­ver, being we have neglected to provide for our selves while we had both the means, the time, and conveniency of doing it; we de­serve not to reap, because we have not sown. We deserve to fuffer want and misery, being we never laid up any thing in store: we often refused the poor and needy their hum­ble, and earnest request, and therefore we de­serve to be deny'd ours. We often have clos'd [Page 145]ears to the sighs and groans of the poor and distress'd, and therefore we deserve to sigh and lament for an eternity in vain. We de­serve that the worm of our conscience should gnaw our intrails for ever by representing unto us our criminal and transitory pleasures, the great happiness which we have lost by them, Erravimus a via veri­tatis, & Justitiae lumen non illuxit no­bis, & Sol intelligen­tiae non est ortus nobis; lassati su­mus in via iniquitat's & perditi­onis, & ambulavi­mus vias difficiles. viam au­tem Domi­ni ignora­vimus. Sap. 5.6, 7, 8. the unspeakable torments which we are to suffer for them, and their long continu­ance which will be for an Eternity.

We err'd and wander'd from the ways of truth, and the light of Justice was not with us, nor did the Sun of Wisdom shine upon us. We weari'd our selves in the ways of wickedness and perdition, and walk'd in paths of difficulty, and knew not the way of the Lord. What has our Pride profited us? and what has the pomp of our Riches a­vail'd us? all those things have pass'd like a shaddow, or like a messenger who passes in hast, or like a Ship which cuts the instable waves, & leaves no mark where it went: even so we are now consum'd in our wickedness.

The cruel and bloudy Tyrants, who have afflicted & put to death thy holy Martyrs, O Lord, shall be troubl'd with horrible fear when they shall behold them, whom they had so unhumanely treated in this life, to be so high­ly honour'd in Heaven; they shall wonder at their unexpected Salvation, and say amongst [Page 146]themselves with great regret, with much grief and anguish of Spirit: These are the men who sometime were unto us matter of Scorn and laughter. We insipid wretches imagin'd their life to be madness, and that then end will be without nonour, but behold how they are counted amongst the children of God, and how their lot is amongst the Saints; such will be the amazement of those mercenary Judges also, who have trampl'd under foot the justice and right of thy poor servants on Earth; when they shall behold them Judges in Heaven, and themselves con­demn'd to Hell-fire for their unjust Sentences. Solomon's words verifies this, Eccl. c. 3. & 10. where he says, I saw a great evil beneath the Sun, that in the Throne of Judgement was Seated impie­ty, and wickedness in the place of Justice: And I said in my heart, God shall Judge the good and evil, and then shall be seen who e­very one is.

Here on Earth the wicked sometimes are exalted, and the Godly depress'd, but thou, O Lord, shalt in the day of thy visitation rectify those great disorders and grievances; thou shalt Separate the wheat from the tares; thoushalt place the good upon thy right hand, elevated in the Air, that all the world may honour and reverence them, as being thy fa­vourites; whereas the wicked shall stand all [Page 147]in a confusion far off, at thy left, expect­ing their final Sentence, and the immediate execution thereof; O how they shall at that dreadful hour envy the happy state of the Just! seeing them so much honour'd, and themselves so much despis'd: O how will the Potentates, and crown'd heads of the Earth, be astonish'd! when they shall behold their Vassals in Glory, their Slaves amongst the Angels, and themselves in the same rank with the Devils.

O my Sweet Saviour! St. Chrys. hom. 24. in Lucam. Armabit omnum creaturam ad ultro­nem ini­micorum, & pugnabit pro [...]eo or­bis terra­rum con­tra insen­satos. what shall I think of my self? what shall I say, what shall I do, or how shall I be able to excuse my self in that day of thy wrath, when Heaven, Earth, Sun, Moon, Stars, Night, and Day together with all that is contain'd within the precincts of the whole world, shall accuse me, bear witness of all my evil, and cry vengeance against me before thy dreadful Throne: nay, were they all silent, mine own conscience shall fly in my face, and accuse me of all my offences, even of the least idle word that ever I have spoken; Woe's me then, says St. Ambrose, St. Ambr. in Lucum. if I do not weep and lament for my Sins while I have time, and conveniency; Woe's me, if I do not rise at midnight with the Prophet royal to confess unto thee O Lord, Woe is me, if ever I wrong, bely, or bring My neighbour into any evil inconvenience or trouble, woe's [Page 148]me if I do not speak truth at all times, or if ever I be found in a ly. For the Ax of Death is now perhaps at the root of my Tree of life, or at least will be ere long; 'tis the same case with every one, therefore it behoves us all to be watchful, to be constantly in the practise of Pennance, and in the exercise of all good works, in hopes we may be one day of the number of thy beloved in Heaven.

O Man! Omnia to­leranda pro caele­sti gloria. Aug. had'st thou known what a Su­pream happiness it is to be of the num­ber of my beloved in Heaven, thou wouldst be of St. Augustins opinion, and say with him, were I to suffer every day the greatest tor­ments that the Rage and Malice of the most bloudy Tyrants could invent, nay, were I to endure even the anguishes of Hell for a long time, to see Christ in his Glory, I would think my self extraordinary well rewarded; nay, I would freely, and with all my heart undergo all the afflictions imaginable, upon condition to be made Partaker of so great a blessing. Let the Devils therefore ly in Am­bushes for me let them prepare as many tem­tations against me as they can contrive; let my body be even consum'd with abstinence, and constant fasting, let hair-cloth, & chains [Page 149]of Iron depress my flesh; let labour and con­tinual toil extenuate my body, let watching and lying on the hard ground wither it, and make it as dry as a rotten tree; let this man exclaim against me, and th'other pursue me to death; let the cold seize upon me, and make me stoop to the Earth, let my conscience murmure, let the scorching heat of the Sun parch me, let my body grieve, let my breast burn, let my stomack swell, let my counte­nance wax pale, let me from head to foot be full of ulcers, let my whole life, hours, days, years pass over in tears, in grief, and in sor­row; let the dust inter my bones, and cover me all over, so that I be shelter'd in the day of Tribulation; and plac'd at thy right hand, O Lord, among the number of thy Elect. O how great will be the glory of the Just; and how infinite will be the joy of the Saints, when every ones face will shine as the Sun!

But thou must know O man! that the principal joy of the blessed is the peaceable enjoyment and possession of me, whom they Behold clearly as I am in my self; and that, as, Honourable, profitable, and delectable are not divided in Heaven, so the blessed Souls have three gifts essential, and insepara­ble from that happy state, which correspond to those three kinde of Blessings, which your Divines call vision, comprehension, and fru­ition. [Page 150]The first consists in the clear and per­fect sight of me, Ego Pro­tector tuus Sum. & merces tua magna ni­mis. Gen. 15.1. which I give to the Just as a reward of their merits; and by this they receive an unspeakable honour, in as much as their works and virtues are rewarded in the presence of all my Arch-angels, Angels, and heavenly Spirits with no less a recompence then my self. The second is the full and am­ple possession which the Soul has of me, who am all her treasure, all her delight, and all inheritance. And the third is the ineffable joy which evermore accompanies this blessed sight, and ever-peaceable possession. This joy is adorn'd with two singular qualities, the first whereof makes it so vigorous and power­ful, that it excludes all grief, all pain, and in a word, St. Aug. medita. 22. all manner of evil; This is conso­nant to what St. Augustin says, where he crys ont: O Lord! the life which thou hast pre­par'd for thy friends, is a blessed life, a se­cure life, a quiet life, a life that knows no death, a life without sadness, without labour, without grief, without trouble, without cor­ruption, without fear, without variety, with­out alteration: A life replenish'd with all beauty and dignity, where there is neither Enemy that can offend, nor delight that can annoy; where love admits of no mixture of hatred, or disdain, where the day is ever­lasting, where the spirit of all is one, where [Page 151]God is seen face to face, who is the only meat whereupon they feed, without any nausea­ting; hitherto St. Augustin. Cicero de Fin. & 5. Tuscul. Many of your ancient Philosphers were of opinion that the exemption from evil, pain and grief, was the chief felicity of man; it's therefore that the best of prophane Orators, and Philoso­phers, did place the chief happiness of man in the freedom from grief; Jero. Rodius & Diodorus Philoso. Perip. but here lies their error; they Judg'd that to be the Summum­bonum, which was only the consequent and product thereof. For the love and joy which springs from the clear vision of my divine Es­sence is so powerful, that it's enough to con­vert even Hell into Heaven; in so much, as if to the most tormented Soul in hell were added all the torments of the rest of the dam­ned both men and Devils, and that I should vouensafe him but one glimpse of my know­ledge, that only vision, tho' in the lowest de­gree, were sufficient to free him from all those evils both of sin and pain; so that his Soul being extasi'd by that unspeakable beau­ty which he beheld, would not be sensible of any grief or pain whatever. By this thou mayst easily conceive the omnipotency of that joy which I confer upon my beloved in Heaven, which if I should impart to the most damn'd in hell, it would convert all his great tor­ments into far greater consolations.

The Second stupendious wonder which the greatness of my joy produces in the Souls of my belov'd, is the manifold pleasures which spring from it, as from a most fruitful root. Art thou not astonish'd to hear that the hap­piness of the Souls should cause so many and marvellous effects in the bodies of my Blessed, as St. Augustin relates, dost thou not wonder when he tells thee, that my beatifical vision carries so unspeakable a joy with it into their Souls, that it wholly changes their bodies, makes them as beautiful as so many Angels, resplendent as the Sun, immortal as a Spirit, and as impassible as even my self. What mi­racles and prodigies it works in their bodies by the redundancy of the unspeakable com­fort which they feel in their spirits. Art thou not seiz'd with admiration, when St. Anselme tells thee, that if the body of one of my Blessed, endow'd with the four gifts of glory, full of clearness, splendor; and beauty, were plac'd in any part, or corner of the world, it would perfume the whole universe with a fragrancy infinitely more sweet unto their Sences, then that of Musk and Amber; dost thou not see how immense is that light and joy of the Blessed Souls in Heaven, which transmits this so unspeakable a luster and beauty unto their Bodies; and how can it be less, being it proceeds from my beatifical vi­sion, [Page 153]and that it is the very same joy which I have my self, and which is sufficient to make me blessed with a blessedness equal to my self: It's therefore I say unto my beloved Servant; Euge ser­ve bone & sidelis. quia super fuisti side­lis super pauca multa te constitu­um intra in gandi­um Domi­ni tui. Mat. 25.21. well done, thou good and faithful Servant; thou hast been faithful over a few things, I will make thee Ruler over many things; en­ter thou into the joy of thy Lord. Take no­tice, O man! that I do not simply say, enter into joy; but to shew the greatness thereof, I call it my own joy, and that very joy where­by I my self become happy. Observe also that there is not a Creature in this world, which has not for his final end some manner of per­fection, and that those Creatures which are indu'd with reason and knowledge, have in that perfection a particular joy and compla­cency, which is greater or lesser according as their end is more or less perfect; Now thou must of necessity acknowledge that my per­fection infinitely exceeds that of all Creatures, consequently the joy which is in my self (for I have no end or perfection distinct from my self) is infinitely greater then the joy of all Creatures; and this infinite joy out of my infinite goodness I was pleas'd to impart as well to the Blessed Souls, as to the Angels, tho' so great, and so special a felicity was in no way due unto their humane nature; where­fore thou must confess that the joy of Saints, [Page 154]which is that of my beatifical vision, and wherein my joy and happiness does consist, is infinite, and that all the contents and plea­sures of the world in comparison to it, are Aloes, Gall, and Wormwood. The Philoso­phers will tell thee, that by how much a di­lectable object closes nearer to the faculty, by so much greater is the joy and delight which it produces therein; natural reason will con­vince thee that of all objects I am the most ex­cellent, and the most delightful, consequent­ly being in the beatifical vision united to the Souls of my Saints in heaven with the most intimate union that can be in a pure creature, must of necessity cause an unspeakable joy, in­comparably greater then all the joys reall or imaginable, which can be produc'd by all the creatures that were, are at present, or will be extant to the end of the world: for as my Divine perfection contains within it self the perfections of all created things, possible, and imaginable, so the joy which it causes in the Souls of the Blessed, must be infinitely great­er then all other joys, which either have or can be caus'd by the creature.

O man! here I must reflect upon the main weakness, the great folly, and the wilfull ignorance of Mortals; Helena the beauty of Greece did so inflame the heart of Paris, that he made a vow to have her for his wife, tho' it [Page 155]should cost the lives of millions of men, & ut­ter destruction of his whole nation; Jacob was so enamour'd of the fair Rachel, that he made nothing of fourteen years continual Slavery to purchase the happiness of her enjoyment. The People of Israel were so much taken with Absoloms beauty, & so charm'd with the sweet­ness of his discourse, that they all joyn'd heart and hand with him to dethrone David his own Father, their lawful King, the best of Princes, a man according to my own heart, a Prince adorn'd with all virtues, a Prince so much extoll'd for his mildness to his Subjects and for his great care of preserving them in peace, with all foreign nations; A Prince that ventur'd his life to fight a Goliah for the ho­nour and redemption of Israel from the ty­rannical yoak of the Philistins: Non enim te abjece­runt, sed me, ne regnem super eos. 1 Reg. 8.7. Tulit Joab tres lance­as in manu­sua, & in­fixit eas in corde Absolem. 2 Reg. 18.14. O that a whole nation should be so much infatuate! as to ab­dicate so worthy, and so gracious a King for the love of a mortal and fading beauty, for the sake of an ambitious, ungrateful, and de­luding Absalom; but I account the injury is done to me, and not to David, they have not rejected him, but me, that I should no more rule over them; this is the height of ingra­titude, and must have a punishment equall to its demerit, for Absalom shall dy by the hands even of one of his greatest Admirers, and the chief of his favourits; as for the People of [Page 156] Israel, that gave their concurrence to so un­humane, and barbarous an act, they shall be rul'd by Tyrants that shall keep them always in a curb: and make them absolute Slaves for ever: Let all those who finde themselves conscious of so horrid a crime, tremble at the hearing of so dreadful a chastisement. Mulieres sedebant plangentes Adoni­dem. Ezec. 18.14. The beauty of Adonis had no better success than that of Absalom, for tho' the very sight of him drew love and admiration from his beholders, yet at length he was to them a subject of great lamentation, and sorrow.

O ye Sons of men! Filij ho­minum us­que quo gravi cor­de? ut quid diligi is vanitatem & queritis mendaci­um. Et scitote quoniam mirificavit Dominus Sanctum suum. Psal. 4.3.4. how long will ye turn my glory into shame? how long will ye love vanity, and seek after false things? But know ye, that the Lord has extoll'd the beauty of his Saints, and made it wonderful beyond the reach of humane understanding, and the expression even of the very Angels: for all the beauty of the world aggregated in one creature, falls infinitely short of that of my Saints in Heaven, how ravishing then must my beauty be which is accompani­ed with several other perfections, that will admit of no limits; as with infinite wisdom, omnipotence, holiness, liberality, bounty, and all that can be imagin'd good, beau­tyful and perfect; it's enough indeed to force even the hearts of mine enemies to love, serve, honour, and adore me.

Thou art (I know) a great admirer of perfe­ction; tell me then, if there were in the world a man as wise as an Angel, wouldst thou not be as earnest to see him, as the Queen of Sheba was to behold Solomon; but if to this great wisdom were added the strength of Her­cules, or that of Sampson, the victories of the Machabees, or those of the greatest Conque­rours that e're appear'd in this World, the courage, the devotion, the meekness and cour­tesy of David, the friendship of Jonathan, the liberality of all the Roman, and Assyrian Po­tentates, and the greatest beautys that ever appear'd upon Earth, certainly thou wouldst be totally inflam'd with love for so admirable a Creature, thou wouldst never be weary of his company, much less of his discourse; why then dost thou not love me with all thy heart, (as thou art commanded? Diliges Dominum Deum tu­um ex to­to corde tuo. Matth. 22.37. Cupio dis­solvi & esse cum Christo. Phil. 1.23.) why dost thou not often and ardently desire with St. Paul, to be deliver'd from that loathsome prison of thy body to enjoy my sight and company, who am really adorn'd with all those perfe­ctions and graces in an infinite degree above all earthly Creatures, and do confer the same upon all, and every one of my Saints in Hea­ven? why dost thou not despise the transi­tory and sordid pleasures of the world, to seek after those of my heavenly Court, which can beautify and embellish both thy body and [Page 158]Soul; and the rather because I am so free to impart them not only to thee, but also to all those that shall be faithfull to observe my com­mands. For if I be so magnificent a Lord, and so free to confer my favours in this world upon all men, without any distinction, so that the wicked may pertake of them as well as the Godly, is there any ground then to be­lieve, that I have not far greater blessings in store for those alone, that are my favourits and dearest beloved? If I was so liberal as to bestow gratis such vast treasures, (as are the manifold benefits of nature) upon a People that I was not in the least oblig'd to, but on the contrary have suffer'd much at their hands; Nec ocu­lus vidit, re [...] auris audivit, nec in cor hominis ascendit quae prae­paravit Deus dili­gentibus se 1 Cor. 2.9. how much more am I indebted to those that have serv'd me faithfully, and with the loss of both their lives & fortunes. It's impossible for thee O man! to express the immensity of the glory which I shall confer upon my Elect in Heaven, since that even the benefits which I have imparted to my very Enemies here on Earth, are far beyond the reach of thy under­standing; for my Apostle says, that the eye has not seen, nor the ear heard, neither have enter'd into the heart of man, the things which God has prepar'd for them that love him.

If that be so (as really it is) why dost thou loyter then in thy banishment, and dote so [Page 159]much upon the vaniteis of the world, and earthly affairs? why art thou so desirous to live any longer in the land of Egypt to gather straw, and drink muddy water out of it's stinking Pits, despising the headspring of all felicitys, and the fountain of living waters? why art thou content to beg and gather Alms at every door, rather then live in thy heaven­ly Fathers house, where all manner of solid content, and pleasure is to be found? why dost thou starve with the prodigal Son, and feed with the Swine upon Acorns, whilst thou mayst fit at his table, and eat of the banquet which he has prepar'd for all his belov'd in glory; If thou be'st inclin'd to plea­sure, raise up thy heart towards my heavenly Residence, and there thou shalt behold that Supream Good which contains within its self eminently all the pleasures and allurements of all things that can be called good or delect­able. If this created life be pleasing to thee, how much more pleasing must that increated life be, which gave it a beginning, and with­out which it cann't subsist one moment. If health be a comfort to thee, how much more comfort can I afford thee, who am alone the giver, the promoter, and powerful preser­ver thereof; If the knowledge of the creatures be sweet and acceptable to thee, how much more sweet and acceptable ought the know­ledge [Page 160]of thy Creator be unto thee. Cujus pul­chritudi­nem sol & luna mi­rantur. Job 38.7. Generati­onem ejus quis ennar­rabit. Isa. 53.8. If all thy delight be plac'd in beauty, I am he whose beauty the Sun and Moon does admire. If thou beest taken with Nobility, I am the source and offspring of all that can be call'd noble, for my extraction goes far beyond the Creation of the world, and limits of time. If thou de­lightest in learning, here in my heavenly School thou shalt know all my mysteries, the profound sense of holy Scriptures; thou shalt know the exact number of all my Saints and Angels; thou shalt know the Secrets of my Divine providence, how many are damn'd, and for what, thou shalt understand the frame and making of the world, the whole artifice of nature, the motions of the Stars and Pla­nets, the proprieties of Plants, Stones, Birds, & Beasts; thou shalt not only know all things created, but also many more things which I might have created; thou shalt not only know them altogether, and in the total, but clear­ly and distinctly without any confusion. The knowledge of the greatest wisemen and Phi­losophers of the world, even in things natu­ral, is full of ignorance, deceit, and incer­tainty, because they know not the substance of things but through the shell and bark of accidents; whereas a poor and silly Servant kept all his life in Slavery, nay, were he a na­tural in the world, yet in heaven he shall be [Page 161]replenish'd with more learning, and know­ledge (as well of natural, as of divine things) then Solomon, then Aristotle, then all the Ma­thematicians, Astrologers, Astronomers, Phi­losophers, Divines and Doctors that ever were, or will be to the worlds end; for as St. Gregory says, it is not to be believed that the Saints, who behold within themselves the light of God, are ignorant of any thing with­out them.

If thou beest desirous of long life & health, here thou wilt enjoy life everlasting without any distemper, or malady, without any dan­ger of death, or of any other evil, in the qui­et and peaceable possession of all manner of pleasure and comfort; for there thou shalt rejoyce in what is above thee, which is my beatifical vision; in what is below thee, which is the beauty of Heaven, and other corporal Creatures; in what is within thee, which is the glorification of thy body; in what is with­out thee, which is the company of so many blessed Angels, so many glorious Apostles, so many renowned Patriarks, so many famous Prophets, such an invincible army of Martyrs, a most renown'd assembly of Confessors, a vast number of true and perfect religious, so ma­ny holy Virgins, which have overcome both the pleasures of the world, and the frailty of their own nature. Here I shall recreate and [Page 162]feast all thy spiritual Senses with an unspeak­able delight, for I shall be both thy gracious and grateful object; I shall be a mirrour to the sight, musick to the ear, sweetness to the tast, balsom to the smell, flowers to the touch. Here In fine, there shall be the clear sight of Summer, the pleasantness of the Spring, the abundance of Autumn, and the repose of win­ter.

But O man! Quem di­cunthomi­nes esse filium ho­minis. Mat. 16.14. I long to hear what World­lings say of me, and of my Kingdom, for I suppose that some of them are apt to believe I am John the Baptist, others will say perhaps that I am Elias; others that I am Jeremiah, or some one of the Prophets. Noli me tangere. Jo. 20.17. Vos autem quem me esse dicitis Ibid. v. 15. Some will think that it's a folly for mortals to expect admit­tance to my Kingdom, because that after my Resurrection I refus'd the Magdalen leave to touch me, or to lay her hand upon any part of my garment. But what dost thou say of me, and of my glorious Residence?

I Say, Tu es Christus Filius Dei vivi. Jo. 6.70. Et regni ejus non erit finis. Luc. 1.33. that thou art Christ Son of the living God, and that thy Kingdom will never have an end; it's therefore I believe that Scripture calls it the land of the living, to let us understand that this wherein we abide, de­serves no better denomination then that of the [Page 163]dead; Alas, we know it by our woful expe­rience to be very true; for tho' Adam and his Descendants for a long time, liv'd each of them so many Ages, yet this fatal Epitaph, mortuus est, (which he has entail'd upon all his posterity) came at last, to shew that as the world is mortal, the inhabitants thereof must be of the same nature; but as for thy King­dom O Lord, 'tis immortal and without any end; 'tis therefore St. Paul says, that this corruptible body of ours shall put on incor­ruption, and of mortal, become immortal. This flesh of ours which now is so burden­some, and does so depress our minde, which is now invested with so many inconveniences, subject to so many alterations, griev'd with so many diseases, defil'd with so many cor­ruptions, overwhelm'd with such an infinite deal of miseries, and calamities, shall in thy Kingdom O Lord, be made glorious, and ad­vanc'd to the height of perfection. It shall be endu'd with Seven gifts suitable to thy libe­rality, and to the dignity of thy beloved Ser­vants; which are Beauty, Agility, Fortitude, Justi ful­gebant si­cut sol in regno Pa­tris eorum Mat. 13.43 Penetration, Health, Pleasure, and Perpetuity. As for the first gift, which is Beauty, thou hast thy self declar'd that the Just shall shine as the Sun in the Kingdom of their Father. The second is Agility and this prerogative of the Just is no less then the former, for by this, [Page 164]their flesh is free'd from that lumpish & heavy weight which kept their Spirits fetter'd whilst they remain'd in this life, and made as light even as the Angels themselves, who pass from one extremity of the world to the other in the twinkling of an eye; the third gift is Su­pernatural Strength, which does so abound in a glorifi'd body, that he shall be able to move the whole globe of the Earth, at thy command, and give us a dry passage through the main Ocean, with as much ease as thy Angel did to the People of Israel through the red Seas, to avoid the Rage and fury of their pursuing E­nemys. The fourth is I enetration, whereby he shall be able to penetrate any other bodies tho'never so hard, or massy, and make no­thing to peirce Walls, Doors, the Earth, and the very Firmament, tho' it were made of Brass; This thy glorifi'd body has perform'd after thy Resurrection, for thou didst pene­trate the house where thy Disciples were, the Doors being all shut, and at thy Ascension thou didst penetrate the Heavens also. The fifth prerogative is absolute Health free from all pains of this life, quit of all diseases, trou­bles, incumbrances, and all other infirmitys incident to humane nature, and shall be per­petually fix'd in a most perfect and flourishing state of health and felicity, in no way liable to the least alteration for ever. The sixth is [Page 165] Delight and Pleasure, which shall be heap'd upon a glorifi'd body to that degree, that all his senses shall finde their peculiar and pro­per objects in a far more delicious manner then ever they could expect in this world; for his eyes shall be for ever recreated with the beatifical vision, and with the sight of the most glorious and beautiful bodies of all the Saints. One Sun is enough to bring a full joy over the whole continent of the Earth, as also to depress the raging waves of the main Oce­an, in its greatest fury; it revives the mor­tifi'd grain, and makes it appear with it's green blades to assure the Labourer of it's be­ing alive, and sets at liberty all those varie­ties of flowers and simples, which the cold season of winter kept a long time in it's pri­sons of Ice; what joy then shall a blessed Soul conceive when he beholds as many Suns as there are Saints? and when he sees himself to be one of them; when he sees his hands, his feet, and the rest of his members, to cast forth beams clearer then even the Sun in it's full height.

His ears shall be replenish'd wiih the most harmonious Songs and Musick of so many Quires of Angels, of so many millions of Saints, and of so many hundred thousands of heavenly Spirits: as St. John in many several places of his Revelations makes mention of; O [Page 166]my Soul! here I would have thee stay a while, and consider seriously what a great sa­tisfaction this is to the blessed: If the harp of David were so delightful to Saul, and had so great a power as to asswage the fury of his passion, and to recal him from that melancho­ly fit, of which the Devil made use to destroy his Soul. If the Lyre of Orpheus was able to o­perate such great prodigies in the World; and to win the hearts not only of men, but also of the Infernal Spirits (if we may believe Poets) who tell us that he recover'd his Wife out of their clutches with the sweetness of his melodious instruments: If St. Francis thought himself already in Heaven hearing an Angel play on his instrument, what pleasure, what delight will a blessed Soul have when he hears the sweet harmony of so many thousands of Angels together? Tradition which gives life to the best of Historys, informs us that the singing of one little bird alone, ravish'd a de­vout Monk to that degree that three hundred years seem'd no more to him then three hours, what a sweetness will it be to hear the melo­dy of those Songs, which the innumerable citizens of that heavenly Jerusalem sing in praise of thee, their eternal King! his smell shall be recreated with the most odoriferous scent which comes from those beautiful bo­dies, infinitely more sweet then all the per­fumes [Page 167]of the Indies. In fine, the whole glori­fi'd body shall be fill'd with abundance of all kind of consolation; the Eyes, the Ears, the Nose, the Mouth, the Hands, the Throat, the Lungs, the Heart, the Stomach, the Back, nay, the very Intrals, and every part of the Body, Inebria­buntur ab ubertate Domus tuae, & tor­rente vo­luptatis tuae pora­bis eos. Ps. 35.9. shall be replenish'd with such unspeak­able sweetness and pleasure; that it may be really said, the whole man is made to drink of the River of thy divine delights, and made drunk with the abundance of thy most glorious and plentiful house.

The Seventh and last prerogative of a glo­rifi'd body is what the Divines call. Perpetuity, that is security of life, which agrees well with that place of Scripture, where 'tis said, the Just will live for ever; and St. Paul avers, Justi au­tem in per­petuum vivent. Sap 5.16. Mors illi ultra non dominabi­tur. Ro. 6.9. that Death has no more dominion over him. And this is one of the chiefest prerogatives & most excellent Dignities of a glorifi'd body; for by the great benefit of this unspeakable favour, he is free'd from all care, all doubt, all fear, all danger, all hurt, all annoyance, and all manner of accidents that may cross him, or give any disturbance to his ever last­ing peace and rest. O how sweet will the fruit of a virtuous life be then to his palate, how pleasant will all his mortifications and pen­nance, all his persecutions and troubles, all the wrongs and injuries, all the aspersions & [Page 168]calumnies, which were heap'd upon him by his apparent enemies, or by his counterfeit friends, and which he willingly suffer'd for thy sake, how pleasant, I say, they will ap­pear to him, and he to them, how he will im­brace them as being instrumental to his ever­lasting settlement in Glory! for tho' they seem'd bitter to him in this life, yet in Hea­ven they will tast most sweet to him, and he will think himself highly honour'd to have been so ill treated for Justice.

Sweet is the cool evening after the hot sum­mers day, sweet is the fountain to the weary Traveller, sweet is the rest and sleep to the tir'd Servant; but much more sweet is it to the Saints in Heaven, to enjoy ease after their manifold troubles, tranquility after their af­flictions and crosses, peace after their long & tedious war; Security after all their dangers, and rest after all their pains and travels. For then all their grievances are at an end; then their Skirmishes, and conflicts with their E­nemies are laid aside, there's no more talk of them, they lay down their Arms for ever, and remain in peace.

The Children of Israel went forth arm'd towards the Land of promise, Exod. 13. but when they had conquer'd it, they laid down their Arms, put off their Armour, 3 Reg. 4. and forgetting all fear, and the fatigues of War, every one of them [Page 169]under the shaddow of his own Pavilion en­joy'd the sweet advantage of a delightful peace. Now may the bodys of thy Saints, Abac. 3. O Lord, which have been wearied with conti­nual watching, take their rest: Now may the watchful Prophet come down from the Sen­tinels place, and take his sweet repose for e­ver: Now may all those brave champions that fought so couragiously against the rage, the violence, and the craft of the Infernal Ser­pent, lay down their warlike weapons, and take their pleasures in as ample a manner as thy glorious Palace can afford, without the least apprehension of any further disturbance, or fear of any invasion from either the world, the Flesh, or the Devil. There's no place there for the subtle crafts of the lurking vipers, nor for the sight of the deadly Basilisk, neither shall the hissing of the ancient Serpent be heard there, but only the soft breathing air of the Holy Ghost. This is the Region of peace indeed, and the only place of security, scituated above all the Elements, whereto the nauseous clouds, and stormy winds of the dark air of the world can have no access. Gloriosa dicta sunt de te civi­tas Dei. Psa. 86. O City of God what glorious things have been said of thee! and no wonder, for besides all that is written of the Majesty of thy King, of the beauty and splendour of thy Inhabi­tants, of the peace and union of their hearts, [Page 170]of their unspeakable joy and comfort; the very description which is given of thee, is a­ble to invite any one to be of the number of thy citizens; for thy gates are wrought with Saphirs and Emeralds, thy walls are built with precious Stones, thy Streets are pav'd with white and polish'd marble; thy houses are likewise adorn'd with precious Stones, all lin'd through with Saphirs, and cover'd a­bove with massy gold. The light that shines in thee proceeds neither of Lamps, nor of the Moon, nor yet of the refulgent Stars, no, 'tis the light which issued from Light, that gives lustre to thee; Psa. 103. 'Tis thou, O Lord, that fills her with light, for in the midst of her thou keepest thy continual residence, and all the Saints do there reign with thee, Psa. 20. adorn'd with light, which is their sumptuous apparel, and bear Crowns of transparent gems and precious stones upon their heads. O blessed Kingdom, says St. Austin, where thou art al­ways present, O Lord! who art the hope of all Saints, and the Diadem of their everlast­ing glory, replenishing them with joy on eve­ry side, so that in thy Realm, O Lord, there is infinite joy without Sadness; health without sorrow, life without labour; light without darkness; felicity without vexation; all good­ness without evil. There Youth flourishes, and never grows old, Life knows no end, [Page 171]beauty never fades, love never cools, health never diminishes, joy never ceases. There sorrow is never felt; complaint is never heard, matter of grief is never seen, nor ill success is never fear'd, because they enjoy thee, O Lord, whose glorious presence con­fers all these and many more blessings upon them. O my Soul what a main happiness will it be to see that holy Lamb! th [...] sweet Jesus, thy gracious Redeemer invested with superexcellent Majesty Seated in his Chair of State. If the three Eastern Kings undertook a long journey to Bethlehem, and were so much overjoy'd when they found him, tho' lying in a manger; how great must their joy be now to see him triumphing in his glory! If St. John the Baptist did leap with joy at his ap­proaching towards him in his Mothers womb, what an ocean of joy will now or'ewhelm his heart, when he sees him face to face in his royal and eternal Kingdom? O says the same Saint! to be admitted into thy presence O Lord, and to receive the beams of glory from the splendour of thy Majesty, surpasses all o­ther joy and felicity that the Saints possess in Heaven, and were I to suffer torments every day, yea, and the very pains of Hell for a time, thereby to gain thy vision in Heaven, and to be united in glory to the number of thy Saints; it were nothing to the greatness [Page 172]and excellency of the reward, but alas! how far am I from the feelings of this most learn'd and holy man.

I am like a Child that longs and crys for an apple, but will not take the pains to come for it, or like a Ship that is bound for a cer­tain harbour, and steers the quite contrary way, or like a Cat that loves fish, but will not wet her paw to fetch it out of the water: I love [...]ee O Lord! but will not surmount the least difficulty to purchase thy glory; I aim, and my desire is to land in the safe har­bour of Heaven, but I run a quite contrary course; Tu [...]es mi­ser & mi­serabilis, & pauper & caecus, & nudus Apoc. 3.17. Non coro­nabitur ni­si qui le­gittime certaverit. 2 Tim. 2.5. Nonne haec op­portuit Christum pari & ita intrare in gloriam suam. Lu. 24.26. I love a virtuous and godly life, but will not make use of the means which thou hast prescrib'd to attain it. I am created to trade in this world for the advantage of my Soul, and to bring my vessel laden with good works to the Land of Promise. But alas! this forty, nay, fifty years, I have bufi'd my self even about trifles, and now I finde I am no better than that Bishop thou didst so severely reprehend in the revelations, for I may be very well call'd miser, miserable, poor, blind and naked as well as he was; so that I have great reason to fear thou wilt remove my candlestick out of its place, and turn me off with a nescio vos, unless I speedily resolve up­on a better course of life, and fight more man­like for a Crown in Heaven, which I shall [Page 173]never obtain otherwise then by traceing the same paths which thou wentst into thy glory.

THe only way to be happy for ever, is to lead a virtuous life without any inter­mission, not in parts, or with intervals; for this is losing of ground. Thou art to press on, and persevere; for if thou dost disconti­nue thy course, when wilt thou come to pro­nounce these words? I am a Conquerour: not a Conquerour of barbarous Enemies, and Salvage Nations; but of my own predomi­nant and unruly passions, of my vicious and evil inclinations; of my Avarice, Ambition, and Lusts which have subjected even the great­est of Conquerours. Who was a greater then Alexander, that extended his Empire from Thracia, to the utmost bounds of the Earth? but yet he burnt Persepolis at the request of a Prostitute, to gratifie his Lust. 'Tis true he overcame Darius, and slew many thousands of the Persians; yet he has murther'd Calist­henes: and that single blot has tarnish'd all the glory of his great and numerous victories. All the wishes of mortals, and all the benefits which they can either give or receive, are ve­ry little available to a happy life. Those things which the common People gape after are [Page 174]transitory and vain; whereas happiness is permanent; nor is it to be estimated by num­ber, measure, or parts: for it is full, and perfect; this is Seneca the moral Philosophers discourse; which should make thee, O Chri­stian man! blush to set so slender an estimate upon my glory, and upon the everlasting happiness which I promise unto thee, if thou wilt resolve to lead a virtuous and godly life, and depress thy passions with the dint of mor­tification and Pennance; but thou dost not answer my expectation, and yet wouldst fain be admitted into my glory at a cheaper rate then I had it my self.

This Pagan Philosopher shall rise in Judge­ment against thee; and his following expres­sions will certainly condemn the little care thou hast of thy Salvation. I do not, says he, speak as if my self were arriv'd at that blessed state of repose: but yet it is something to be on the mending hand. It is with me, as with a man that's creeping out of a disease; he feels yet some grudgings of it, he is every foot ex­amining his pulse; and suspects every touch of heat to be a relick of his fevour: Just at that rate, am I jealous of my self. The best remedy that I know in this case, is to go on with confidence, and not to be misled by the errors of other People. It is with our man­ners, as with our healths; 'tis a degree of [Page 175]virtue, the abating of vice, as it is a degree of health, the abating of a fit.

Could a Christian speak better; or more to the purpose? could he take a more assured way to prevent the increase of vice, then what he prescribes? Hear him once more speak; some says he, will place their happiness in wealth; some in the liberty of the body; and others in the pleasure of the sense, and Palate. But what are mettals, Tasts, Sounds, or co­lours, to the minde of a reasonable creature? he that sets his heart upon the riches of this world the very fear of poverty will be grie­vous to him. He that's ambitious, shall be gall'd with envy at a man that's prefer'd be­fore him: For in that case, he that is not first, is last. I do not, says he, speak against Riches: for if they hurt a man 'tis his own folly: they may be indeed the cause of mischief; as they are a temptation to those that do it. Instead of courage they may inspire a man with arro­gance; and instead of magnanimity, with insolence; which is in truth but the counter­fiet of heroick mindes, and where's the hap­piness of Luxury; when a man divides his life betwixt the Kitchen, and the stews; be­twixt an anxious conscience, and a naufeous Stomach? Caliguia, was born to shew the world what mischief might be done by a con­currence of great wickedness, and a great for­tune: [Page 176]he spent near 10000 l. Sterling upon a Supper. The works and inventions of Lux­ury are indeed prodigious, not only in the counterfieting of nature, but even in surpas­sing it. The Romans had their brooks even in their very parlours, and found their dinners under their Tables. The Mullet was reckon'd stale unless it dy'd in the hand of the Guiest, And they had their glasses to put them into, that they might the better observe all the changes, and motions of them in the last Agony betwixt life and Death. So that they fed their eyes, before their bodies. These peo­ple would not have given themselves half this trouble with a dying friend; nay, they would leave a Father or a Brother at his last hour, to entertain themselves with the barbarous spe­ctacle of an expiring Fish.

O man! thou art a Christian, and one that pretends to the height of perfection, which is to follow me, and ground thy life as well upon my councels, as upon my examples; thou hast in thy Baptism made a solemn oath to have an everlasting abhorrence of the world, the flesh and the Devil, thou hast renounc'd them for ever; thou hast declar'd thy self an Enemy to all sorts of vice, yet thou art more a slave to them then ever the Romans were to their bellies, so that I verily believe, had this Pagan Philosopher been now alive, and seen [Page 177]the liberty that Christians take to run head­long into disorders, and debauchery, he would conclude their Religion to be far worse then that of the Romans, which was no other then to indulge their bodies in all that might be pleasing to their Palate. Let him yet speak more of his minde to the Romans, and thou shalt finde that what enormities he lays to their charge, is now adays the common pra­ctise of Christians. That says he, which en­hances the esteem of every thing, is the price of it: In so much, that water it self, which ought to be gratuitous, is expos'd to sale, in their Conservatories of Ice, and Snow. Nay, we are troubl'd that we cann't buy breath, light, and that we have the Air it self gratis. And if our conditions be evil, our trouble is, that nature has left something to us in com­mon: But Luxury contrives ways to set a price upon the most necessary and communi­cable benefits in nature: even those benefits, which are free to Birds, and Beasts, as well as to men; and serve indifferently for the use of the most Sluggish Creatures.

But how chances it, that fountain-water is not cool enough to serve us, unless it be bound up in Ice? So long as the Stomach is moderatly satisfi'd, Nature discharges her functions without trouble: but when the blood comes to be inflam'd with excess of [Page 178]wine, or the Stomach overcharg'd with meat, simple water is not cool enough to Allay it's heat; then we are forc'd to make use of re­medyes, which remedies themselves are vices. And this is the product of heaping Suppers upon Dinners, and Dinners upon Suppers without intermission.

The natural thirst, (be it never so vehe­ment, and not deriv'd from libidinous acti­ons) is easily quench'd with a draught of wa­ter, tho' it be of the River it will suffice; but, when the palate is grown squeemish, we taste nothing; & that which we take for thirst, is only the rage of a Fevour, or some other di­stemper acquir'd by disorder: Even the very Women are in some measure guilty of this extravagance, for tho' they have not alter'd their natures, they have chang'd the course of their lives; and by taking the liberties of men, they partake as well of their diseases, as of their wickedness. They sit up late, drink as much, nay, in their very Appetites they are as masculine too; in a word, they have lost the modesty, and other advantages of their Sex, by their vices.

O man! are not these the abominations and Crimes now in vogue, in that corrupt and licentious Age thou liv'st in? What this good moral Philosoper blames in the Romans, is it not the common practice of Christians now a [Page 179]days, nay, they are guilty of far greater crimes; for they do not only pamper their Lusts, but provoke them; as if they were to learn the very art of voluptuousness. And wherein is their corrupt nature depress'd all this while? for I see nothing deny'd to their craving Ap­petites, no violence us'd to their sensuality, no bounds set to their womanish desires. They give all the best entertainment they can to their bodies, and take no care at all of their Souls. It is with them as with an innocent that a certain Noble-man had in his Family; She became blind on a Sudden, and no body could perswade her she was blind; she could not endure the house (she said) it was so dark, and was still calling to go abroad. That which the people laugh'd at in her, is found to be true in the greatest part of mankinde: They are Covetous, Luxurious, Ambitious, and what not? but the world shall never bring them to acknowledge it. Nay, they are the worst of the two; for that blinde fool call'd for a guide, and they wander about without any, and which is worse, they will have none, It's a hard matter to cure those that will not believe they are sick. This is thy case O man! thou hast been told often of thy desperate condition; and how thy Soul is in danger to be lost for ever; unless that thou dost com­ply with my instructions, and break off that [Page 180]sinful yoak of Satan, that brings thee by one evil to make way for another. Thou wert told that the Kingdome of Heaven suffers vi­olence, & that to become an Inhabitant there­of, thou must of necessity struggle with thy Passions, and overcome them too, which is to destroy a numerous company of Monsters, and the most glorious action that can be un­dertaken. Horatius Cocles oppos'd his single body to a whole Army, till the Bridge was cut down behinde him, and then leap'd into the River, with his Sword in his hand, and came off safe to his own party; this was a ge­nerous act indeed; but it is a more noble ex­ploit to subdue thy corrupt nature, thou dost signalize thy self, when thou art become thine own Master, and triumphs over thy passions, which have vanquish'd the greatest Conque­rors of the world; when thou shalt stand like another Hercules and beat down those inbred monsters of thy old man, with as much cou­rage, as he did subdue the Hidra's, and Mino­taures, then thou wilt arrive at the highest piteh of felicity. Be not surpriz'd that I call thy Passions Monsters of nature, for they are not only monstrous in themselves, but they make the mind that is harrass'd with them ve­ry deform'd and most miserable to boot; for they leave no place either for Councel or friendship, honesty or good manners; no [Page 181]place either for the exercise of reason, or for the Offices of life. If I were to describe the Passion of anger, which is the common distem­per of all mankinde, I would draw a Tiger bath'd in bloud, sharp set, and ready to take a leap at his prey, or dress it up as the Poets represent their furys, with whips, Snakes, and flames: It should be sour, livid, full of Scars, and wallowing in gore, raging up and down, destroying, grinning, bellowing, and pursu­ing; sick of all other things, and most of all of it self. It turns beauty into deformity, and the calmest councels into fierceness; It disor­ders the very garments of those that are slaves to it, and fills their mindes with horror: How abominable must it be in the Soul then, when it appears so hideous even through the bones, the skin, and so many impediments. Is he not a monster of a man that has lost the govern­ment of himself; and is toss'd hither and thi­ther by his Raging fury, as by a tempest? He is the executioner of his own revenge, both with his heart and hand; and the murtherer of his nearest friends. The smallest matter will blow him up to that degree that he is al­together insociable, and inaccessible; He does all things by violence as well upon himself, as others. It may be then very well call'd the master of all Passions, being 'tis the most hard to be surmounted. Yet Heathens without the [Page 182]assistance of my grace, or knowledge of my glory, have wholly subdu'd this predominate Passion, encourag'd thereunto only by a po­pular applause, and to get the esteem of be­ing perfect Philosophers. Plato was about to strike his Servant, and while his hand was in the Air, he check'd himself, but still held it in that menacing posture; being taken no­tice of, and ask'd what he meant: I am now, says he, punishing of an angry man. Ano­ther time his Servant having committed a great fault; pray says he to his friend, do you beat that fellow, for I am angry; for he did not think it fit that a Servant should be in his power; that is not his own master.

Socrates when he was angry, would take himself in it, and speak low, in opposition to the motions of his displeasure. O man! thou art promis'd a crown of glory in Heaven if thou wilt subdue thy passions on Earth; Thou art assur'd to sit at my Table, and to enjoy my presence for ever, so be, that thou dost subdue thy evil inclinations, and keep them always in subjection, yet these powerful mo­tives are not sufficient to Stir up thy droop­ing courage to so glorious an action, and so much to thine own advantage; whereas these Heathens have got the better of them all, on­ly for to be applauded by the people, and to obtain the credit of being perfect Philoso­phers; [Page 183]I tell thee for a certain truth that they shall rise in Judgment with this genera­tion of cow-hearted Christians, Mat. 12.41, 42. and shall con­demn them, because they have subdu'd their Passions and evil inclinations only upon the bare account of vanity, which they will not perform tho' they be promis'd the reward of an Eternal weight of Glory. The Queen of the South shall also rise in Judgment against them, and shall condemn them; for she came from the uttermost parts of the Earth to hear the wisdom of Solomon, whereas they will not make the least progress in virtue to pleasure me, who am the Fountain of wisdom, and who went so many steps to finde out their stray'd Souls, when they were in danger to be lost for ever.

The Histories are full of perillous and de­sperate enterprizes, and all for temporal re­wards. In the beginning of the civil wars which the Senate of Rome carried on against Cajus and Fulvius Gracchuus, the Consul Opimus by publick Edict promis'd, that who­soever should bring him the head of Cajus Gracchus, should receive for reward it's weight in gold. Setimuleyus undertakes the work, and cuts of the head of Gracchus with the mani­fest danger of his own life, and fills the hollow places thereof with melted lead to have the more weight of Gold. But my promises far [Page 184]exceed this, being I give for less labour, and for a trouble as light as a feather, an eter­nal weight of glory, nay, for a draught of water; for that which is but vile, and lasts but for a moment: I give that which is of in­estimable price, and is to continue for all E­ternity. With that which is no more worth then a Straw, thou mayst purchase my glory, for all the felicities, all the riches, and Earth­ly delights are no more then a Straw com­par'd to it. Certainly thou wouldst look up­on him to be a meer fool, that would not give a chip for an hundred weight of Gold; This is thy great folly O man! thou wilt not go through the least of difficultys, nor give a smal share of thy worldly Substance to the poor and distress'd for the purchase of Heaven.

Cyrus to encourage his Soldiers in his war against the Medes made them a Sumptuous Banquet, with a promise to give them Gold and Silver in abundance, if they had subdu'd that effeminate Nation; if this motive was sufficient to make a barbarous People prefer a doubtful reward before a certain and ha­zardous labour; why should not a certain re­ward and infinitely greater then the labour provoke thee, and all mankinde to the con­quest of Heaven? Compare the banquet which I am to to exhibit to all my belov'd in Hea­ven, unto that which Cyrus gave unto his [Page 185]whole Army, the pleasures of my Kingdom with the troubles, and displeasures of this life, the joys above with the sorrows below, the riches and treasures of Paradise, with the little labour and pains which thou dost take in my Service, and for which thou art pro­mis'd eternal glory as a reward, thou shalt finde as much difference as there is betwixt a dead body full of worms, stench, and cor­ruption, and a glorious body, exceeding the Sun in brightness, the Heavens in beauty, and in sweetness the most odoriferous and purest Roses, or Lillies. Its therefore my Apostle says, that all which men can suffer in this life, is no way worthy of the glory which is en­tail'd upon my Elect. No, the Stupendious mortifications and pennances of St. Simon Stylites, the Austeritys of St. Romualdus, the poverty and nakedness of St. Francis, the ma­nifold torments and tortures of all the mar­tyrs, are no more in comparison of my glory then is the taking up of a Straw for the gain­ing of an Earthly Empire.

David declares that the first man that should encouuter the Jebuseans, as being the most daring and warlike of all his enemies, should be made General, Joab hears of it, and expos'd his life to obtain that honour at the price of his bloud. Saul offers his Daughter in marriage to him that should overcome the [Page 186]Giant Goliah; David embraces the motion, & slights all danger to purchase so great a re­ward. Seneca wonder'd at what Soldiers did, and suffer'd for so short and transitory King­doms as are those of the world, and that not for themselves neither, but for another, much more might he wonder that the sufferings & labours of this life by which Christians are to gain the Kingdom of Heaven, not for stran­gers, but for themselves, should seem so great and so grievous unto them, as they make appear by their unwillingness to undergoe the least trouble for so great a purchase. But I must attribute their failings herein to their little estimate of so precious a Jewel; Proposito sibi gaudio sustinuit crucem. Heb. 12. Matth. 13 Philip. 3. for had they known the value of it as well as others have done, they would bid for it, as they did; or at least they would not pass by so carelesly a thing which they sought after so carefully. Saint Paul says of me, that laying the joys of Heaven before my eyes, I sustain'd the Cross; this should be to all Christians a main argu­ment of my great estimate of the matter, see­ing I would buy it at so dear a rate, and in­vite all men to go and sell all they have to purchase this treasure. St. Paul is much of my opinion, for he esteems all the World as dung to the purchase of this precious gem; and imparted the same feeling to his worthy Dis­ciple, and glorious martyr St. Ignatius. Hear [Page 187]what he is willing to give for the purchase thereof: Fire, Gallows, Beasts, breaking of my bones, quartering of my members, crush­ing of my body, all the torments of the De­vil together let them come upon me, so I may enjoy this inestimable treasure. St. Chryso. Tom. 5. Hom. 19. Vin­cent Martyr was nothing inferiour to him ei­ther in love, courage, greatness of minde, and fervour of spirit, hear how daring he speaks to Dacianus the President, and see with what joy, and Patience he suffers his torments. The Tyrant orders him to be hoist up high upon a Rack, and after a jeering way ask'd him where he was, to which he answer'd with a smiling countenance; I am aloft, and thence do despise thee, who art insolent and puff'd up with the power thou hast upon Earth; Be­ing after menac'd with more torments far ex­ceeding the cruelty of the former, he said, me thinks Dacianus, thou dost not threaten, but court me with what I desire with all the powers and faculties of my Soul. And when they tore his flesh with hooks and pinchers, and burnt him with firebrands, and flaming torches, he cry'd out with joy, in vain thou weariest rhy self Dacianus, thou canst not ima­gine torments so horrid which I could not suffer. Know then O man! that Prisons, Pinchers, burning plates of Iron, and death it self are unto good Christians recreations, [Page 188]rather then torments, and if thou beest of the number of them, thou wilt be likewise of the same opinion.

I am as much perplex'd, O Lord! at thy discourse as was the man of the Gospel to hear his Master accuse him of injustice, and threaten to turn him out of his Stewardship; what shall I do, Fodere non valeo & mendi­care eru­besco. Luc. 16.3. says he, I am asham'd to beg, and I am not able to labour. This is my case; I am asham'd to see my self so remiss in my duty to thee, so unwilling to undergo the least trouble to purchase thy glory, and so heedless of my own salvation, when I see Heathens perform such great and heroick ex­ploits even for the bare applause of the world, and for the blind approbation of their phantastical Sect. I am asham'd to see my self so remote from virtue, so cold in de­votion, so prone to vice, so inconstant in my good resolutions, so averss'd to afflictions and crosses, when I hear a Pagan-Philosopher that knows nothing of thy glory, nothing of the everlasting happiness of thy Kingdom, nothing of the unspeakable reward of thy Blessed, and nothing of the eternal punish­ments which thou hast decree'd for the wick­ed, tell me that there is not in the scale of [Page 189]nature a more inseparable connexion of cause and effect, then in the case of happiness and virtue: nor any thing that more naturally produces the one, or more necessarily presup­poses the other. For, what is it to be happy, but for a man to content himself with his lot, in a chearful and quiet resignation to the ap­pointments of God? All the actions of our lives ought to be govern'd with a respect to good, and evil: and it is only Reason that distinguishes: by which reason we are in such manner influenc'd as if a Ray of the Di­vinity were dipt in a mortal body; and that's the perfection of mankinde. 'Tis true, we have not the eyes of Eagles nor the Sagacity of hounds, nor if we had, could we pretend to esteem our selves for any thing which we have in common with Brutes. What are we the better for that which is foreign to us, and may be given, and taken away? As the Beams of the Sun irradiate the Earth, and yet remain where they were, so is it in some pro­portion with a holy minde, that illustrates all our actions, and yet adheres to it's Original. Why do we not as well commend a Horse for his glorious Trapings, as a man for his pompous additions? how much a braver Creature is a Lyon (which by nature ought to be fierce, and terrible) how much braver (I say) he is in his natural horrour, then in [Page 190]his chains? So that every thing in its pure nature pleases us best. It is not Health, No­bility, Riches, that can justify a wicked man; nor is it the want of all these can discredit a good one. That's the Sovereign Blessing, which makes the Professor of it valuable without any thing else, and him that wants it contemptible, tho' he had all the world besides. 'Tis not the painting, gilding, or carving that makes a good Ship; but if she be a nimble Sailer, tight, and strong, to en­dure the Seas, that's her excellency. 'Tis the Edge and temper of the blade that makes a good Sword; not the richness of the Scab­bard: 'Tis even the same with man, 'tis not money, or vast possessions, or eminent pla­ces, or great dignitys that makes him consi­derable, but his virtue alone.

I am a Christian, Cor. 9.19, 20, 21, 22. and by my profession am bound to be serviceable to all people as far as my ability can extend, and their necessity requires it; it's therefore St. Paul says, tho' I be free from all men, yet have I made my self Servant unto all, that I might gain the more. Unto the Jews, I became as a Jew, that I might gain them that are without law. To the weak became I as weak, that I might gain the weak; In fine, I am made all things to all men, that I might by all means save some. This is my incumbent duty, but alas! [Page 191]I am far short of it, and this brings a bl [...]s [...] on my face; when I see a Pagan-Philosopher preach and practice the same. 'Tis every man's duty, says Seneca, to make himself profitable to mankinde, if he can, to many; if not, to fewer; if not so neither, to his neighbours, but however to himself.

There are two Republicks, a great one, which is humane nature; and a less, which is the place where we are born: some serve both at a time; some only the greater; and some again only the less: The greater may be serv'd in privacy, Solitude, contemplation, & perchance that way better then any other: But it was th'intent of nature however, that we should serve both. A good man may serve the Publick, his friend, and himself too, in any Station: If he be not for the Sword, let him take the Gown; if the Bar does not agree with him, let him try the Pulpit; If he be silenc'd abroad, let him give Counsel at home; and discharge the part of a faithful friend, and a Temperate companion. When he is no longer a Citizen, he is yet a man; the whole world is his Country, and hu­mane nature never wants matter to work upon: But, if nothing will serve a man in the civil Government, unless he be prime Minister; or in the Field, but to command in Chief, 'tis his own fault. The common [Page 192]Soldier, where he cann't use his hands, fights with his very looks; his example, his en­couragement, his voice: and stands his ground even when he has lost his hands: and does service too with his very clamour; so that in any condition whatsoever, he still discharges the duty of a good Patriot. Nay, he that spends his time well, even in a retire­ment, gives a great example: we may in­large indeed, or contract, according to the circumstances of time, place, or abilitys; but above all things, we must be sure to keep our selves in action; for he that is sloathful is dead even while he lives. All this is most con­sonant to St. Pauls doctrine, and to the feel­ings of all good Christians, but alas! 'tis quite contrary to what I practise (to my shame be it spoken) and I much fear it will appear in judgment against me in that dreadful day of thy just indignation and wrath.

O Lord! thou hast made me a watch-man unto the house of Israel, & hast laid a strict obligation on me to depress vice, and hin­der the growth thereof, within the precincts, of my Jurisdiction, as well by word, as by good examples; but alas! unfaithful, and cow-hearted wretch as I am, for fear of loo­sing a Benefice, or incurring the displeasure of great Persons, of whom I depend for a livelyhood, I silence their faults, and wink [Page 193]at their debaucheries, which certainly will redound to my grand confusion, and the ra­ther, because that Pagans have acted other­wise. Was there ever so desperate a state, as that of Athens under the thirty Tyrants; where it was capital to be honest; and the Senate-house turn'd into a Colledge of Hang­men; never was government so wretched, and so hopeless; and yet Socrates at the same time preach'd Temperance to the Tyrants, and courage to the rest: and afterwards dy'd an eminent example of manliness and resolu­tion, and a Sacrifice for the common good.

'Tis not the part of a wiseman, says ano­ther pagan, to stand shifting, and fencing with fortune, but to oppose her bare-fac'd; for he is sufficiently convinc'd, that she can do him no hurt: she may take away his Ser­vants, Possessions, Dignities, &c. She may assault his body, put out his eyes, cut off his hands, & strip him of all external comforts of life. But what does all this amount to, more then the recalling of a Trust, which he has receiv'd, with condition to deliver it up a­gain upon demand? He looks upon himself as precarious, and only lent to himself, and yet he does not value himself ever the less, because he is not his own; but takes such care as an honest man should do of a thing that is committed to him in Trust. Whensoever He [Page 194]that lent me my self, and what I have, shall call for all back again, 'tis not a loss, but a restitution; and I must willingly deliver up what most undeservedly was bestow'd upon me; and it will become me to return my minde better then I receiv'd it. O my Soul! wouldst thou not take this discourse to be the products of a patient Job on his dunghil, in his mournful Addresses to God; or the expressions of some eminent and illuminate Saint in the desert, rather then the words of an heathen Philosopher; but what if thou seest this supereminent doctrine practis'd by another of the same Sect? will it not con­found thy insatiate desire of Earthly riches, thy great neglect of thy own Salvation, and the little value thou putst upon Heaven, and it's everlasting pleasures?

Demetrius upon the taking of Megara, ask'd Stilpo the Philosopher what he had lost: no­thing says he, for I had all that I could call my own about me. And yet the enemy had then made himself the master of his Patrimo­ny, his Children, and his Country: But these he look'd upon only as adventitious goods, and under the command of Fortune: Now he that neither lost any thing, nor fear'd any thing in a publick ruine, but was safe, and at peace, in the middle of the flames, and in the heat of a military intemperance and [Page 195]fury; what violence, or provocation imagi­nable, can put such a man as this out of the possession of himself? Walls, and Castles may be min'd and batter'd; but there is no art, or Engin, that can subvert a steady minde: I have made my way (says Stilpo) through fire, and bloud; what is become of my Wife and Children, I know not; but they are transitory blessings & Servants like­wise that are accustomed to change their ma­sters; what was my own before, is my own still; some have lost their Estates; others their dear bought Mistresses; their Commis­sions and Offices; the Usurers have lost their Bonds and securities; but, Demetrius, for my part, I have sav'd all: & do not imagine after all this, either that Demetrius is a conquer­our, or that Stilpo is overcome. 'Tis only thy fortune has been too hard for mine. Alexan­der took Babylon; Scipio took Carthage; the Capitol was burnt: but there's no fire or vio­lence that can discompose a generous minde: Some perhaps will take this Character for a Chimera; but they are grossly mistaken, for all ages afford some, tho not so many instances of this elevated virtue. A good man will do his duty let it be never so painful, so hazard­ous, or never so great a loss to him; and it is not all the money, the power; and the plea­sure in the world; no not any force, or ne­cessity, [Page 196]that can make him wicked; Hear what the noble and daring Mathathias says in the open Streets of Maden, 1 Mach. 2. tho' all should act con­trary to the law of their Ancestors to obey the King Antiochus, and comply with his commands, yet I, with my Children, and Brothers, will continue faithfull and obe­dient to our Fore-fathers Law, even to the loss of our Estates, and Lives; he consider'd what he was to do, not what he was to suf­fer, and kept on his course, tho' there should be nothing but Gibbits, and Torments in the way.

The Philosopher I but now spoke of, is a­nother instance of it; I mean Stilpo, who, when he had lost his Country, his Wife, his Children, the Town on fire above his head, himself scaping very hardly, and naked out of the flames, I have sav'd my Goods says he, which are, my Justice, my Courage, my Tempe­rance, my Prudence; shewing by this how much easier it was to overcome a Nation, then one Wise man. It is a certain mark of a brave minde (says another Pagan Philosopher) not to be mov'd by any Accidents, and brings this President to make good his argument: The upper Region of the Air admits neither clouds, nor Tempest,; the Thunder, Storms, and Meteors, are fram'd below; and this is the difference betwixt a mean, and an exalt­ed [Page 197]minde: The former is rude, and tumul­tuary; the latter is modest, venerable, com­pos'd, and always quiet in his station. In a word, it is the conscience that pronounces upon the man whether he be happy or mise­rable. Sacriledge and Adultery are generally condemn'd, yet how many are there still that do not so much as blush at the one; and in truth, that take a glory in the other? There is nothing more common, then for great Thieves to ride in triumph, when the little ones are punish'd. But let wickedness scape as it may at the Bar, it never fails of doing Justice upon it self; for every guilty person is his own hangman.

O most gracious Saviour! the Godly feel­ings, and the heroick exploits of these Hea­then Philosophers have already so confound­ed me that I have not a word to say in my own defence, and do very much apprehend that my confusion will be far greater in the day of thy wrath, when they shall all appear as evidences against me, and Judge me wor­thy to be their footstool in Hell for an Eter­nity, and to be trampled on, Ponet il­lum incon­culcatio­nem quasi lutum pla­rearum. Isa. 10.6. Castigo Corpus meum & in servitu­tem redi­go: ne for­te cum a­liis predi­caverim, ipse re­probus efficiam. 1 Cor. 9.27. like the mire of the streets, because they did better things as­s;isted only by the feeble light of nature, then I have perform'd having the powerful assist­ance of thy Grace. St. Paul offers me the same means that himself took to prevent so horrid [Page 198]a confusion, I keep my body under, and bring it to subjection: lest that by any means when I have preach'd to others, I my self should be a cast-away; but alas! this remedy is in a manner as hard to me as the disease, for cer­tainly it would shorten my days to be always in prayer, still weeping, constantly watching, lying perpetually upon the ground, wearing of haircloth night und day: And besides St. Augustin tells me, Aug. Hom. ult. ex 50.5. it is not enough to do all this, to change my life, and to desist hanker­ing after vice, but I must of necessity make at­tonement to God for my past Sins by the con­stant and dayly practise of sorrowful Pen­nance, humble sighs, contrition of heart, and of giving Alms. St. Cypr. l. de lap. & l. 5. Epist. ad Cornel. And the reason St. Cyprian gives for it, is, that a prevalent and tedious medicine must be apply'd to a desperate and deep sore, and that the Pennance must be of as long continuance as was the fault. St. Hierom is much of the fame opinion, for he will have our long and sinfull pastime to be expiated with as long lamentations and sor­row, Epist. 7. ad Eustoch. he will have our soft linnen, and silk apparel, to be chang'd into a sharp hair-cloth, And St. Ambrose says positively that as a great malady requires a long course of Physick, Ambr. ad Virg. laps­um 8. so great offences must of necessity be cleans'd with a long continn'd Pennance, and often reiterated acts of Contrition.

What shall I do in this case, Quid faci­am fodere non valeo, mendicare erubesco. Luc. 16.3. my dear Savi­our! I know the remedies, which thy Holy Doctors prescribe, are most wholesome for my Soul, but I am not able to swallow such bitter Pills; & on the other side I am in a strange confusion, to see my felf out-done by Pagans even in the most essential parts of Christiani­ty; for they have more love for virtue, and a far greater abhorrence of Sin then I have. Aristotle declares, it were better to dy, Aristot. 3. Eth. then do any thing against the good of virtue.

Seneca, and Peregrinus are more resolute in the matter; Tho' I were certain, says the former, that men should never know it, and that God would pardon me: yet I would not offend him for the filthiness of sin; no, says the latter; for there is nothing can happen unto man more horrible, and more destructive of his fame and fortune then to commit a Sin. Nay even those Philosophers, Plato in Demetrio. who deni'd the immortality of the Soul, and the Providence of God, were of opinion that nothing, no not even the loss of his life should oblige a man to commit it. And there have been some, who have suffer'd great extremitys to decline a vicious act: Democles was one of them, for he choos'd, to be boil'd in scalding water ra­ther then give his consent to Sin. Verterius conceiv'd so great a horrour against unclean­ness, that he suffer'd Prison, whips and other [Page 200]most rigorous torments rather then he would sin against chastity. O my Soul! if the mani­fold and rare examples of Heathens, the Masculine courage, and great exploits of Pa­gans, the powerful and zealous exhortations of Saints be not able to move thee to a spee­dy resolution of amendment, to labour hard­ly for an eternal weight of glory, whilst thou hast time, Descen­dant in In­fernum vi­ventes. Ps. 54.16. and to secure thy self from falling into the everlasting and insufferable torments of Hell by making a plentiful provision of good works in the days of thy life; let the Holy Ghost at least perswade thee to under­take so good and so beneficial a work, he ex­horts thee to learn of the Emmet how to pro­vide in the heat of Summer against the cold of Winter: Pro. 20. Run about, says he, make hast, stir up thy self, give no sleep unto thy eyes, let not thy eye-lids slumber; Skip out as a Doe from the hands of him that holds her; and as a Bird out of the hand of the Fouler: Go unto the Emmet (thou sloathful man) and consider her doings, and learn to be wise; she having no guide, no teacher, or Captain, provides meat for her self in the Summer; and heaps together in the Harvest, that which may serve her to feed upon in the winter.

The sloathful man, says he again, will not sow in the winter; for that is cold, & there­fore shall beg in the Summer, and no man [Page 201]shall take pity of him. O my Soul! this is the very misfortune that came upon the rich Glutton, he forgot to provide for his Soul in this world, he fed himself with all the va­rieties that Gold and Silver could purchase, and had no compassion of the poor: but now he starves in Hell with hunger, and dyes with thirst and none has compassion of him. O my Saviour! give us I beseech thee a full discourse upon this Subject, for that or nothing will do the work with me.

O Man! Me non ti­mebitis, & a facie mea non dolebitis, qui posui arenam terminum mari prae­ceptum sempiter­num quod non prae­teribit? & intumes­cent flu­ctus ejus, & non tran­sibunt illud. Jer. 5.22. thou must know that I am great and wonderful in all my works, great in the creation of man, great in submitting all creatures to his disposition & power, to be us'd by him at will, great in bringing out of nothing what wonders of nature thou seest dayly before thy eyes, great in suppressing the raging waves of the Seas, and setting bounds to that tumultuary and aspiring Element, which these so many thousand years have withstood its frequent and furious attacks, I am great and wonderful also in ordering a Hell and an Eternity of torments for all those that dye in my displeasure. I am an Omnipo­tent God in all my actions, omnipotent in my wrath, omnipotent in my Justice, and [Page 202]omnipotent likewise in the punishment which I do inflict upon the wicked. It's therefore the Prophet says, O man! fear ye not the Lord, and wilt thou not tremble in his pre­sence who has plac'd the land for the bound of the Sea, by a perpetual decree that it can't pass it; and tho' the waves thereof toss them­selves, yet can they not prevail; tho' they roar, yet can they not pass over it: as if he had said, hast thou not a great deal of reason to dread the Arm of so powerful a God, whose omnipotency is sufficiently discover'd by this prodigious work. And if he be so great in all his works, thou must likewise acknowledge him to be great in the chastisement of Sinners. The same Prophet was Innocent and free from the least spot of Sin, being Sanctifi'd in his Mothers womb, yet he trembles at the very noise of my Severity to Sinners, and says, there is none like unto thee, O Lord, thou art great, and thy name is great in might; Who would not fear thee O King of Nations, for to thee does it appertain: For as much as among all the wisemen of the Nations, and in all their Kingdoms, there is none like un­to thee. My heart is replenish'd with the fear of thy wrath, and therefore have sequester'd my felf from the converse of all men, into a remote wilderness to prevent thy fury, and appease thy Anger with sorrow, with Sighs, [Page 203]and with a continual flood of tears. Respicit Terram, & facit eam tremere, tangit montes, & fumi­gant. Psa. 105. Stellae & Columnae Coeli pa­vent, & contre­miscuntad nutum ejus Job. 26.11 Ideo sn uno die venient plagaeejus, mors & luctus, & fames, & igne com­buretur, quia fortis est Domi­nus Deus qui Jndi­cabit illam Ap. c. 18.8. Tho' this holy man was certain that my Indignation and wrath was not against him, yet seeing it so great, and ready to fall with all its weight upon the criminal and guilty heads of Sin­ners, he had no less then cause to tremble, be­ing that even my looks put the Earth in a quaking fit, and make the Mountains groan, nay, they make the Stars, and even the Pil­lars of Heaven to tremble; they are asto­nish'd at my reproof; and why not, being that the Angels, and Archangels, the Cheru­bins and Seraphins, the Principalities and Powers of Heaven, are all Struck into an a­mazement at the very aspect of my most dreadful Majesty and angry countenance; not that they fear to be depriv'd of their glory, but because the greatness of my indignation is such, that they can't but be astonish'd at the very sight of me. By this thou mayst Judge, in what a deplorable condition the Damn'd will be, for these are the unhappy wretches which are to feel the weight of my wrath; all their plagues shall come upon them in one day, everlasting death, mourning and famine, shall be their inheritance for ever; they shall be utterly burnt with fire; for strong is the Lord God who judgeth them.

My Apostle had a sufficient tryal of my Strength when I forc'd him out of the way [Page 204]of iniquity, Horren­dum est incidere in manus Dei viven­tis. Heb. 10.31. and of a Persecutor of Christians, made him the Defender, and powerful pro­moter of Christianity; therefore, he says it's a fearful thing to fall into the hands of the living God, not into the hands of men, for they are not so powerful, but criminals may fly from their violence, and decline from their anger, moreover they have not the authority to cast a Soul into the Dungeon of Hell; It's therefore I had warn'd my Disciples not to fear them which kill the Body, Mat. 10.28 and are not able to kill the Soul, but rather to fear him which is able to destroy both Soul and body in Hell; And these are the hands which my Apostle calls dreadful; they are them also that the wise man speaks of, where he says, unless ye do pennance, and give that slender attone­ment of tears, and of a hearty grief to God for your sins, ye shall undoubtedly fall into the hands of the Lord, and not into the hands of men. By what is already said, thou mayst easily conclude, that as I am omnipotent, and great in my power, in my Majesty, and in all my works, I am the same in my wrath, in my Justice, and in the punishment which I have decreed for the Damned.

If thou wilt examine Scripture thou shalt finde there such dreadful effects of my Justice upon the wicked, even in this life, which is the only season for mercy, that thou shalt be [Page 205]forc'd to confess that the pains of Hell must be as intollerable as they are unspeakable, and that it were better for the dam'd they had ne­ver been born, then to endure them for an Eternity without any hopes of redemption, or of the least abatement. What a terrible punishment was that of Dathan, and Abiram, and of all their Complices, in the sight of that numerous People of Israel, at the request of my Servant Moises, to vindicate his innocen­cy, and punish the wrong which was intend­ed to him by those Peoples rising in Rebellion against him, I commanded the Earth to open its bowels and to swallow them alive, to­gether with all their Earthly substance down into the bottomless pit of Hell, which was no sooner commanded, then put in execu­tion. The punishment of Sodom and Gomorah, (if well consider'd) is able to terify the stout­est Bully that ever appear'd on the Stage of this world, to mollify his obdurate heart, and force from his mouth (Lord what wilt thou have me do) They were so much addi­cted to that brutish pleasure, Domine quid me vis facere. Act. 9.6. and sordid Sin of the flesh, that they must attempt even up­on my very Angels, and strive to make them the subject of their Lust; this was a general corruption, and therefore requir'd a general chastisement, their Sins cry'd for vengeance, Gen. 19.24. and tho' I was sollicited by my Servant Abra­ham [Page 206]to spare their lives for the sake of ten Just men, (knowing there was none but Lot) who was already secured, and under the safeguard of my Angels; I pour'd down wild-fire, and brimstone upon them, and cast them head­long into Hell-fire, there to increase the fa­tal number of the damn'd, and to become partakers of their torments, as they had been of their crimes on Earth. Didst thou ever hear such terrible menaces as are set down in Deu­teronomy, Deut. 28.16, 17. &c. and which were exactly put in ex­ecution against the transgressours of my Law. Hear how the Prophet speaks to them in my behalf? Cursed shalt thou be in the City, and Cursed shalt thou be in the field. Cursed shalt thou be when thou comest in, & enrfed shalt thou be when thou goest out. The Lord shall send upon thee cursing, vexation & re­buke, in all that thou set'st thine hand unto for to do, untill thou be destroyed, and until thou perish quickly, because of the wickedness of thy doings, whereby thou hast for saken me. The Lord shall smite thee with a Consumpti­on, and with a Fever, and with an inflamati­on, and with an extream burning, and with the sword, and with blasting, and they shall pursue thee until thou perish. Thy Carcase shall be meat unto all Fowls of the Air, and unto the Beasts of the Earth, and no man shall fray them away. The Lord will smite thee [Page 207]with the botch of Egypt, and with the Eme­rods, and with the Scab, and with the Itch, whereof thou shalt not be heal'd. The Lord shall smite thee with madness, and blindness, and astonishment of heart. Thou shalt grope at noon-day, as the blinde grope in darkness, and thou shalt not prosper in thy ways: and thou shalt be oppress'd, and spoil'd ever­more, and no man shall save thee. Thou shalt serve thine Enemies, which the Lord shall send against thee, in hunger, and in thirst, and in nakedness, and in want of all things: and he shall put a yoak of Iron about thy neck, until he have destroy'd thee. The Lord shall bring a Nation against thee from far, from the end of the Earth, as swift as the Eagle flys, and shall besiege thee in all thy gates, until thy high and fenc'd-walls come down, where­in thou trustest; and thou shalt eat the fruit of thy own body, the flesh of thy Sons, and of thy Daughters (which the Lord thy God has given thee) in the Siege, and in the straitness wherewith thine Enemies shall di­stress thee: so that the man that is tender a­mong you, and very delicate, his eye shall be evil towards his Brother; and towards the Wife of his bosom, and towards the remnant of his Children which he shall leave: so that he will not give to any of them of the flesh of his Children whom he shall eat: because he [Page 208]has nothing left him in the Siege, and in the straitness wherewith thine Enemys shall di­stress thee in all thy gates. The tender and delicate Woman among you, which would not adventure to set the Sole of her foot up­on the ground, for delicateness and tender­ness, her eye shall be evil towards the Hus­band of her bosom, and towards her Son, & towards her Daughter, and towards her young one that cometh out from between her feet, and towards her Children which she shall bear: for she shall eat them for want of all things secretly in the Siege, and straitness wherewith thine enemy shall distress thee in thy gates.

Certainly these are most horrible & dread­ful punishments, yet they, and many more such like chastisements, which I have heap'd upon the wicked; even in this life, for their Sins, are no more then a very imperfect sha­dow, and figure of what the damn'd do suf­fer in Hell, for there my Justice shall act to its full extent, and rigour against those that made nothing of my mercy in this life. If the shaddow be so dreadful, what will the reali­ty be? If now my Justice, having a mixture of mercy with it, and if the Chalice of my wrath temper'd with the water of my Grace, seems notwithstanding, so intollerable bitter, what will it be when it shall come violently [Page 209]those unfortunate Souls without any mixture at all of my mercy? Esa. 27. When I shall Judge in measure, against measure, as the Prophet says, Jer. 25. when I shall exercise Judgment in weight, in Justice, and measure, Apoc. 20. & 22. when I shall pay them home according to their particular works, and according to the inventions of their deprav'd and rebellious hearts; Psal. 27. & 61. when I shall command the Infernal Spirits to chastise all, and each of them according to their demerits? Apoc. 18. when I shall give them this charge of Babylon, now thrown down into the Lake: Look how much she has glorifi'd her self, and how long she has liv'd in delights, so much torments and affli­ctions give her, and continue her the same entertainment for ever, without affording her the least comfort, or respit of ease.

The Holy Fathers, and Doctors of my Church, grounded upon my word, believe a variety of torments in Hell for the Damn'd, according to the variety of the Sins, which they had committed in their Life; for the Adulterer shall have one kinde of torment, the Murtherer another, the Thief another; the Drunkard another, the Lyer another; and the rest accordingly. The Proud shall be trod­den under the feet of Devils, and box'd by every one that meets him, with a Sirrah to boot, thou hast damn'd thy Soul for a point of Honour. And thou Lady of pleasure, for [Page 210]a Paint and a wash for thy face and hands for­footh, to make them look white, plump, and smooth to the view of thy Gallants, hast made thy Soul as black as even our master De­vil. O what a killing reproach will this be! The Glutton shall have for his morning and evening drink, Ps. 148.8. fire, hail, snow, froft, the spirit of Tempest, season'd with the unsuf­ferable Stench of so many Millions of damn'd rotten rosted Carcases; St. Bonaventure will tell thee, that if one only body of the damn'd were brought into the world, and laid in a­ny part or corner thereof, it were sufficient to infect the whole Earth. Thou mayst Judge by this what a dreadful potion the Glutton is to have in Hell; the Drunkard also shall have a full share of the same Cup. The deli­cious mouth shall be fill'd up with Gall, and the delicate body fear'd with hot-burning I­rons. O man! take notice how well the Do­ctrine of my Church agrees with the Dictates of the Holy Ghost, for speaking of the wick­ed, he says, the bread in his belly shall be turn'd into the Gall of Serpents: Job. 20. He shall be constrain'd to vomit out again the Riches which he had devour'd: God shall pull them forth of his belly: He shall be constrain'd to suck the galls of Cockatrices, and the tongues of Adders shall slay him: He shall bear the smart of all that ever he has done: and yet [Page 211]shall he not be consum'd, but shall suffer ac­cording to the multitude of all his devices. These words shew plainly that wicked men shall suffer particular torments for their par­ticular crimes, as Gluttony, Extortion, Op­pression, &c. And that these torments shall be far beyond the expression of any mortal tongue; what shall I say of the continuance, and length thereof, which is another circum­stance no less terrible then the former, for their torments shall be of the same extent with Eternity, which has no end, and with­all there shall be no possibility of any jot of help, ease, intermission, relaxation, respira­tion, or comfort; And this is signifi'd by my words so often repeated. Ligatis manibus & pedibus projicite eum in te­nebras ex­teriores. Matth. 12. The Damn'd shall be cast into Hell, bound hand and foot: that is without all ability of resistance or strug­ling against their torments. The dreadful shutting up of the gate, which I fore-told in a doleful manner, and with a heavy heart, is a sufficient evidence of it: Clausa est Januae; The gate is shut up, and made fast for ever: that is to say, in Hell, the gate of all mercy, Matth. 25. of all pardon, of all ease, of all intermission, of all comfort, is shut up for ever; There is none to be expected from Heaven, none from Earth, none from the Creatour; and none from all the Creatures, no, were they thy dearest friends, and nearest relations, there [Page 212]is no consolation to be hop'd for, but ex­tream desolation for all Eternity. Luc. 16. Thou hast a lively expression hereof in that dreadful Pa­rable of the rich Glutton in Hell; see to what an extream necessity he was driven, to desire after so pittiful a manner that Lazarus might dip the top only of his finger in water to cool his tongue therewith, in the midst of that scorching fire wherein he was tormented, and yet this small favour, this slender request would not be granted to him. O ye rich of the world, that make your Gods your trea­sures, consider seriously the severity of my Justice; Redde ra­tionem villicatio­nis tuae. Luc. 16.2. what a strict account you are to give me of all your expences, how and after what manner you have spent the least sar­thing: consider also what torments you shall suffer in Hell, if you have imploy'd your wealth, as this unfortunate glutton had done, to pamper up your bodys, without any re­gard to your Souls. And let this considera­tion move you to the perfect amendment of your lives, now while you do live, and the gate of my mercy is open to you: This is the only time wherein you may avoid all those everlasting misfortunes; now is the only sea­son to prevent my indignation & wrath; if you be wise, you will not delay a matter of such great importance, for you do not know what will become of you to morrow, no, nor [Page 213]what you may be an hour hence: Noli te obdurate corda ve­stra &c. Psal. 94.8. Do not harden your hearts, as the people of Israel did in the provocation, & as in the day of temptation in the wilderness, Iest I swear in my wrath that you shall not enter into my rest. If Pharaoh had resolv'd an amendment while Moises was with him, how fortunate a Crea­ture had he been? If the rich Glutton had ta­ken the time while Lazarus lay at his door, how blessed a man had he made himself? He was foretold his misery (as you are now) by Moises and other Prophets according to my directions; but he would not take notice of their words, he gave no ear to their exhor­tations; but soon after he fell into such de­testation of his own folly, that he would needs have Lazarus sent from Abrahams bo­som unto his Brethren in the world, to warn them of his error, and evil consequences there­of. But Abraham answer'd, it was to no pur­pose; in as much as they would give no cre­dit to Lazarus, but rather stone him to death for disgracing their honour'd deceas'd Bro­ther by revealing his torments. The wicked men now alive would do no less to any that should tell them of their Parents and Friends being tormented in Hell for such offences as themselves are guilty of. What could I do more to save their Souls, then to send them Preachers and Teachers to give them necessa­ry [Page 214]instructions to work their Salvation. They were often told that leading the life they do, they can't avoid the misfortune of this unhap­py wretch; they know, or ought to know that many before them have been damn'd for less matters, They cann't choose but know, that they must shortly dy, and receive them­selves, as they receiv'd living as they did, or rather worse. They are often told that the pains prepar'd for the wicked are intollera­ble and eternal too. They do acknowledge them to be most unfortunate, that for any pleasure, or interest of this world have run the hazard of their own Salvation, and have made themselves the worthy objects of my everlasting indignation; and yet they con­tinue their wicked course of life, An diviti­as bonita­tis ejus & longani­mi atem contemnis ignorans quoniam benignitas Dei ad paenitenti­am te ad­ducit? se­cundum autem du­ritiam tu­am & im­paenitens cor tuum thesanrira­sti iram in die irae & revala­tionis justi Judicy Dei, qui reddet unicuique secundum opera ejus Rom. 2.4, 5, 6. despising the riches of my goodness and forbearance, & long suffering, not knowing that my good­ness leads them to repentance; but after their harden'd and impenitent hearts, they trea­sure up unto themselves wrath against the day of wrath, and revelation of my righte­ous Judgment, who wil render to them ac­cording to their deeds.

Tell me O man! who ever would be so earnest to heap up a treasure, as not to let one day pass without adding something to it, and that for the space of fifty or threescore years, sure he would then at the opening of his [Page 215]trunks, finde a vast treasure; this is thy case, O unfortunate wretch! dost thou not know that there is not a day, or an hour that passes wherein thou dost not increase the treasure of my wrath, which is reserved for thy de­struction; and which is augmented by every Sin thou dost commit; every lascivious look thou givest, every unclean thought, every impure desire, thy hatred, thy revenge, thy great oaths, thy perjurys, thy blasphemys, with the rest of thy wicked doings, which are enough to fill up a vast volume, and going on thus for the space of so many years; how immense must be the treasure of my wrath against thee, if thou diest impenitent? Thou must know that I am thy God, and thy Judge too, consequently that my duty is to take care that the punishment be equal to the offence, Hebr. 10.29. Rursum crucifi gentes si­bimet ipsis filium Dei, & ostentui habentes Hebr. 6.6. Memorare novissima tua, & in aeternum non pec­cabis. Eccl. 7.40. and satisfactory to the person offend­ed; Thou hast troden me under foot, and hast counted the blood of the covenant wherewith thou wert sanctifi'd, an unholy thing, and hast done despite unto the spirit of my grace; nay, thou hast often crucifi'd me to thy self, and put me to an open shame, wherefore as I am infinite in all my Attri­butes, and in all respects, thy pains must be likewise infinite in all manner of rigour.

O man! thou hast given me hitherto a reasonable account of matters belonging to [Page 216]thy Salvation, and as this point is one of the chiefest conducing to it, and besides is a main obstacle to the increase of vice, I do not doubt but thou art sufficiently instructed herein: let me therefore hear from thee what the holy Fathers, and Doctours of my Church say of the Damn'd, and of the rigour of their punishments.

MOst Gracious Saviour, in order to comply with thy command, I must premit these two considerations; First, that there is nothing happens to mortals in this life, or in the other, but by thy permission. Secondly, that the Devil, who is the mortal Enemy of all mankind, is to be the Executi­oner of thy Justice in Hell, and sometimes on Earth; as appears by what St. John says in his Revelations. I saw, says he, Apoc. 9. a Star fall from heaven unto the Earth: And to him was given the key of the bottomless pit. And he open'd the bottomless pit, and there arose a smoke out of the pit, as the smoke of a great Furnace; and the Sun and the Air were darken'd, by reason of the smoke of the pit. And there came out of the smoke Locusts up­on the Earth; and unto them was given power, Adescrip­tion of the power of hell. as the Scorpions of the Earth have power. And it was commanded them, that they should not hurt the grass of the Earth, neither any green thing, neither any Tree; but only those men which have not the Seal of God in their for-heads. And to them was given that they should not kill them, but that they should be tormented five Months; and their torment was as the torment of a Scorpion, when he strikes a Man. And in those days shall a man seek Death, and shall not finde it; and shall desire to dye, and [Page 218]Death shall fly from them. And the shapes of the Locusts were like unto horses prepar'd unto battle; and on their heads were as it were Crowns like gold, and their faces were as the faces of men; And they had hair as the hair of women, and their teeth were as the teeth of Lions: And they had breast-plates, as it were breast-plates of Iron, and the sound of their wings was as the sound of Chariots of many horses running to battle, and they had tails like unto Scorpions, and there were Stings in their tails: St. Augustin says, that the meaning of the holy Ghost, who is the undoubted Authour of this Scripture, was to represent unto us under so formidable and dreadful a figure the severity of thy Justice, & the greatness of thy chastisements, thereby to frighten the wicked, & debar them from ever offending so powerful, and so dreadful a Judge. He understands by that Star which fell from Heaven unto the Earth, and to whom the key of that bottomless pit was given, Exod. 8. Lucifer, a most beautiful and resplen­dent Angel indeed, who for his Pride was cast down from Heaven to assume the fatal Government of that Region of everlasting darkness; and by those Locusts like unto horses arm'd and ready for a battle, the in­fernal Spirits, which were the associates of his rebellon in Heaven, and now are become [Page 219]his Ministers, and the tyranical executioners of his inbred rage and malice against men; by that grass, and green plants which they are prohibited to hurt, he understands the Just, whose Souls being moisten'd with the waters of thy divine grace, do sprout out the green leaves, the flourishing bran­ches, and the most odoriferous fruit of life everlasting. But what are those that have not the Seal of God in their foreheads, which is the glorious character, and distin­ctive mark of thy faithfull Servants, O Lord! what, but the wicked, 'tis then against them only that this great Army of Devils are to fight, these are the People which they are to torment according to their demerits, and the Services which they had exhibited unto them in their life, even as the People of Egypt were punish'd by the very flies, and frogs, which they had ador'd as their Gods a little before. What a horror will it be to them, to behold in that most obscure and nasty dungeon of Hell so many thousands of hideous and ill shap'd Monsters? what a fearful thing will it be to stand in full view of that hungry Dragon, bursting with rage, and fury against those unfortunate Slaves, of that Behemoth, that Job speaks of, who eats grass as an Ox, Job. 40. who has his strength in his loins, and his force in the navel of his belly, who moves his tail [Page 220]like a Cedar; who devours the mountains, & drinks up the rivers, who makes nothing to draw Jordan into his mouth and eyes. This dreadful Monster is to execute thy Sentence, O Lord, against the damn'd, what favour, what mercy can they expect at his hands, be­ing he deals so cruelly even with those who are not his slaves, but are only deliver'd to his power in order to exercise their patience. Behold how cruelly he treats that Innocent and harmless Job, after he had consum'd by fire all his sheep, and his Servants, after he had taken away all his Cows, his Camels & Asses, and slain their keepers, after he had beat down his houses and Smother'd all his Chil­dren under their ruines, he cover'd his body from head to foot with so loathsome an Ulcer, that he was an eye-sore to his whole family, and cast out upon a dunghill where he lay without any comfort, relief, or assistance from any friend or relation; so that he was forc'd himself to scrape off the worms and corruption that came from his wounds with a pot-sheard. His poor body was so far con­sum'd, and left so lean, that only so much flesh remain'd about his lips, as might enable him to speak and make answer: The night which brings some refreshment and ease to the afflictions of others, augmented his mi­sery, and increas'd his pains with most dread­ful [Page 221]apparitions; his Wife which should be a great comfort to him in his deplorable state and condition, was one of his greatest plagues, for she did both rail, and vilify him to that degree, as to tell him to his face that she could not endure the noisomeness of his pu­trifi'd body, and bid him to curse God, and dye, like a rotten dog as he was. His friends were no less cruel to him upon the same ac­count, for in seven days they did not speak a word to condole his misfortune. O most gracious Saviour! if thou hast permitted that cruel and devouring Dragon to handle so roughly the simple, pious, obedient, pure, and Saint-like Job, only to exercise his pati­ence, and convince the Devil that thou hadst a faithful Servant upon Earth; what a large commission, and full liberty wilt thou give him to torment in Hell, Adulterers, Mur­therers, High-way robbers, Usurers, Drun­kards, Cheats, Knights of the Post, Lasci­vious companions, cruel Parents, Disloyal and stif-necked Children, and all other wick­ed livers? If Job was brought to so great a distress by the sole touch of thy hands, (as the Scripture terms it) attributing to thee what the Devil did, as we commonly attri­bute to the Judge what torments are execu­ted by the hang-man: What will it be when thou shalt discharge thy whole wrath upon [Page 222]the damn'd? Jere. 1.11. when thou shalt imploy that pot of boiling fire, and that Iron rod of Jeremy to Scald their bodys therein, & whip them after by as many hands as there are De­vils in Hell; Pro. 19. when thou shalt crush them with those smiting hammers which thou hast pre­par'd for the bodys of fools? So Scripture calls the damn'd, and so they are indeed, be­cause they neglected to purchace thy glory at so cheap a rate as thou didst offer it, for an Act of Contrition, for a visit to the Prison­ers, for an Alms to the poor, for clothing the naked, nay, they might have had it even for a cup of water given for thy sake, and in thy name; are they not meer fools then, to have slieghted so great an advantage, and to have plung'd themselves headlong in those everlasting torments for a momentary plea­sure. Esan having understood that his Bro­ther Jacob had obtain'd his Fathers Benedicti­on, whilst he was taking his pleasure in the Fields, Irrugiit clamore magno. Gen. 27.34. Nos in sensati vi­tam illo­rum aesti­mabamus insaniam &c. Ecce quo­modo computati sunt inter filios Dei, & inter sanctos sors illo­rum est. Sapient. 5.4. and hunting after his prey; roar'd like a Lyon, and made such great lamenta­tion that he consum'd himself to nothing, with excess of resentment and Horrour; by this we may easily conclude what great con­sternation the damn'd will be in when they shall see themselves depriv'd for ever of thy benediction, O Lord, and that they lost it by their own neglect, and for hunting so much [Page 223]after the vain pleasures, and trifles of this World. O how they shall cry out, and roar, not for a day, or a month, or a year, but for an Eternity, which will never have an end. When a man possest with the opinion of proper merit, aims earnestly at some eminent and vacant Dignity, and at length sees him­self neglected, and put off with shame, his Indignation and grief swells him up above measure; It is the same with those damn'd Wretches, or rather worse, for they shall be far more afflicted by the very Consideration of those unspeakable goods, and Eternal Fe­licities which they see themselves have lost, & those to enioy them, whom they reputed to be fools and mad-men, and far inferiour to them in wit, in learning, and merit; It's there­fore St. Augustine says, that their memory shall be one of their greatest tormentors, for it will represent unto them all they have done good or bad in their lives; and both will e­qually perplex them: The good because they have lost their reward, and the bad, because they have deserv'd their punishment. It will likewise set before their eyes the delights and pleasures which they had enjoy'd in this life, and for which they fell into that unspeakable misery; These Considerations shall be to them, says St. Bernard, a sharp Sword that shall pierce their hearts through, and make [Page 224]them burst with grief when they shall com­pare the shortness of their past pleasures with the Eternity of their present torments. What Mathematician (tho' never so learn'd) can perfectly confer the few, short, and evil days of this life, with the eternal years, and Ages of the other; alas! the former is no more then a fleeting shaddow to the latter; what groans, what sighs then will they belch out, when they see that those delights, and pleasures have continu'd but an instant, and that the pains they suffer for them shall be for Eternity; when they shall remember how ea­sily they might have purchas'd Heaven, and avoided the grand misfortune & anguishes of the damn'd. Then they will say with an hea­vy heart, what favourable occasions and lea­sure had we to pray to God for a happy end of our lives, but alas, it was the least of our thoughts, we have spent that precious time in play and vanitys, but now we pay dear for it; how often have we been courted to fast for our sins, and to appease thereby the just indignation of God against us, but we have made nothing of such good advices, be­ing so earnest to satisfy our greedy appetites. We had a competent Fortune and money to spare, but never had the least thought to share thereof with the poor; and to redeem our Sins by giving them alms; no, we ac­counted [Page 225]our means as our Gods, and judg'd them better imploy'd, to spend them in De­bauchery. We often refus'd to pardon our Enemies, but thought it a great piece of Gal­lantry to be reveng'd of them in a Duel. We often forbore frequenting the Sacraments, lest we should be oblig'd to forsake the occasion of sin; We never wanted the means and con­veniency of serving God, but we never made use of either, and therefore we now justly pay for all our omissions and commissions. Nunquid non dixi vobis, no­lite pec­care in puerum: & non audi­stis me, en­sanguis ejus ex­quiritur. Gen. 42.22 We were often told that by Sinning we trampl'd under foot the bloud of Jesus, our Redeemer; our Brother, Bloud and Flesh by his Incarna­tion, nevertheless we never gave over our sins, and therefore now the same blood crys for vengeance against us, and has sent us here into everlasting banishment.

The greatest affliction that can come upon a man in this world is that of exile. Ovid (tho' he thought himself fully resign'd to Pro­vidence) yet when he was banish'd into Pon­tus, his grief was so great, that he could not forbear lamenting his misfortune, nor desist sighing after his native Country. Cicero was so overjoy'd when he was recall'd from his Exile, that he gladly tript these words of ad­miration, O what beauty is this of Italy! what civility of People! what rich Fields! what Plentiful Vines and crops of Corn! [Page 226]what decency of the Citty! what humanity of the Citizens! what Dignity of the Com­monwealth! Terra mi­seriae & te­nebrarum, ubi nullus ordo sed sempiter­nus horror inhabitat. Job. 10.

How great then must be the affliction of the damn'd, being they are banish'd into the bottomless pit of Hell, which is call'd by Job a Land of misery and darkness, where the shadow of Death and no order, but everlasting horrour inhabits.

O Man thou speakest extraordinary well of the excessive calamities which the damn'd do suffer in Hell! and thy words are sufficient to move the most obdurate hearts, to imbrace the most severe and rigid austeri­ties that ever was practis'd by men in this world; for whoever considers seriously the Eternity of those torments which the wicked do suffer in Hell, will never murmure at the pains of this short life let them be never so bitter. There is no State or Condition upon Earth, how necessitous, how poor, how mise­rable soever, which the damn'd would not most willingly endure, nay, they would think themselves most happy were they permitted so favourable an Exchange. This very Con­sideration wrought so much upon several of my Saints, that there was no course of life so [Page 227]austere but they would undergo. My beloved Disciple, after he had discours'd of the smoke, which ascended from the torments of the damn'd, world without end, Hic pati­entia san­ctorum est, qui cu­stodiunt mandata Dei. Apoc. 14.12. and how they had no rest, night or day, immediately adds, here is the patience of the Saints, meaning, that seeing all the troubles of this life were only temporal, and the torments of the other eternal, nothing that they endur'd seem'd too much for them.

See what a penitent posture Manasses had put himself in after his conversion, behold how he groans under the burden of his Sins, and how he laments his iniquities with such a sorrow, that he acknowledg'd himself un­worthy even to lift up his eyes towards Hea­ven; so great, he confess'd were his offences, that he was rather deserving of Hell, then a­ny favour at my hands; hear his words, and thou shalt believe them to be the products of a truly penitent Soul? 'Tis true says he, O Lord! I have infinitely offended thee, and my Sins are more in number then the Sand of the Sea; I am unworthy to lift up my eyes towards Heaven to demand thy mercy. I have Sinned, O my God, I have Sinned: I acknowledge all the evil I have done, pardon, O Lord pardon, I beg of thee, and earnest­ly beseech thee, do not destroy me with my iniquities; do not reserve me to the utmost [Page 228]rigour of the Justice, do not condemn me for ever unto the fire of Hell: Remember that thou art my God; the God of Penitents; and thy immense bounty will best appear in me, whilst it makes thee to save a miserable Sin­ner unworthy of thy Grace, and gives me occasion to praise thee eternally for thy infi­nite goodness. Behold how the Israelites in their Babilonical Captivity after the taking of Jerusalem, cover'd with hair-cloth all their heads and bodys, laid over with ashes, pro­strate on the ground, cry out to me from the bottom of their hearts, we have Sinned a­gainst thee O Lord, in not obeying thy word. To thee O Lord, belongs Justice and upright­ness, but to us nothing but shame and con­fusion, which our iniquities have deserv'd: We have Sinn'd, we have done evil, we have dealt unjustly, O Lord our God, in all thy commandments. Turn from us thy anger; hear O Lord, our prayers, and our petitions; open thy eyes and consider that the dead praise thee not, but the Soul which is sensi­ble and afflicted with the greatness of the e­vils done, and performs due pennance for them. Psal. 6. How full of inward grief and trouble was David for the Sins he had committed. O Lord! says he, rebuke me not in thine an­ger, chastise me not in thy hot displeasure: Have mercy upon me, O Lord, for I am weak; [Page 229]O Lord, heal me for my bones are vex'd: But thou O Lord, how long? Return O Lord, deliver my Soul: Save me for thy mercies sake. For in Death there's no remembrance of thee: In the grave who shall give thee thanks? I am weary with my groaning, all the night make I my bed to swim: I water my Couch with my tears, mine eyes are con­sum'd with grief. Psal. 51. Have mercy upon me O Lord, according to thy loving kindness, ac­cording to the multitude of thy tender mer­cies blot out my transgressions. Wash me throughly from my iniquity, and clense me from my sin, for I acknowledge my trans­gressions; and my Sin is ever before me. A­gainst thee only have I Sinned, and done this evil in thy sight, wherefore contemn not the Sacrifice which I offer unto thee of an afflict­ed mind, and of an humble and contrite heart. Behold O man! what these great Saints have done to make mean atonement for their Sins, and to avoid the everlasting torments of Hell! See how they labour'd to mortify their Passi­ons, to depress their evil affections, and to destroy all their sinister inclinations proceed­ing from the infection of their sensual concu­piscences; they knew this to be the only means to weaken the forces of their enemies, and that nothing was more effectual to dismount their batteries against them then to cha­stise [Page 230]their bodies, and keep them in subje­ction by a long and earnest practise of cor­poral afflictions; In Jejunijs multis, in multis vi­gilijs, in fame, siti, frigore, & nuditate &c. 2 Co [...] 11.27. this is the powerful reme­dy that all my Saints made use of, and even my Apostles came to Heaven by the same means, for they spent their whole lives in much fasting, much watching, hunger, thirst, cold and nakedness.

My beloved Apostle and Brother St. James, tho' he was a man of extraordinary great San­ctity, and was therefore Sir-nam'd the Just, yet besides other austerities of apparel, diet, and all other mortifications, his exercise of praying on his bare knees was so continu­al, that the skin of them was as hard as the brawn of a Camels knee.

Philo the learned Jew and famous Philoso­pher, giving an account of the first Christians in Alexandria under St. Mark the Evangelist, sent thither from Rome by St. Peter to give a beginning to that Church; which he per­form'd, says he, with such exemplary Piety, Sanctity of life, Simplicity, abstinence, and mortification, that he, and his followers mov'd their Adversaries to extreme admira­tion: But to what did all this rigour tend, or what might be the end of all these extraordi­nary mortifications practis'd so exactly, and for so many Ages, as well, by Monks, Anacho­rites, and Hermits, as by the Founders of [Page 231]Holy Orders, and by their Disciples to this very present Age; and will continue (with my assistance) to the worlds end? St. St. Aug. L. 1. Con­fess. 5. Au­gustin will tell thee in these few words, the prime motive thereof, Moriar, ne moriar, that is to say, I will dy, to the end that I may not dy for ever, I will mortify my body in this Life, lest I should be of the unhappy num­ber of the damn'd for ever.

St. Hierom is much upon the same point, for being in the Desert of Syria, he was set upon by the Devil who plagu'd him (as he did St. Paul) with suggestions of the Flesh; but what weapons did he make use of to ob­tain the victory over so dangerous an enemy? the fear of God, and of the fire of Hell, was an Armour of proof to him against all the temptations & snares of so powerful an adver­sary. Hear the relation he makes himself of his several conflicts, and brave defence. How often says he, being in the Wilderness was I burnt up and scorch'd with the extream heat of the Sun? & how oft likewise was I tempt­ed with the Roman delights? tho' I was so far distant from those objects, and so low brought that I was but skin and bone. I sat alone with a heavy heart, in sorrow and bit­terness. The whole compound of my body was at this time so deform, and ugly with the continual wearing of my Sackcloth, and my [Page 232]skin so black, that any man might take me for a perfect Ethiopian. I wept dayly, and pass'd my time continually in groaning, and when at length sleep came upon me against my will, I lay down, and began a labouring my bare bones that scarce hung together, sometimes against the ground, and some­times with as great a Stone as I was able to manage well with my hand. Of my meat and drink I will say nothing, for in this place we Monks, use only cold water even in our great­est infirmitys, & think it a great delicacy to taste of any thing that savours of the fire. But what was all this mortification of S. Jerom for? It was says he, for fear of Hell, that I brought my self to this extremity, and retir'd my self to this Wilderness, where I have for com­panions only Scorpions and wild Beasts; It was to avoid Sin that I wore out my body with continual fasting, that I cry'd unto thee, O Lord, whole days and nights together; that I never ceas'd to beat and knock my breast; that I persever'd in prayer for so many years in that forlorn and savage Desart; and this I thought my self oblig'd to do for to avoid the scorching flames of Hell, remem­bring what councel thou givest me, and all mortals, Pro Justi­tia agoni­zare pro anima tua & usque ad mortem cetta pro Justitia. Eccl. 4.33. to fight valiantly for our Souls, and strive unto Death for the maintaining of Ju­stice.

O man consider seriously how remiss and careless thou, and the rest of mortals are in the practise of this heavenly Doctrine; what do you do, or what pains do you take to secure your Souls from Hell? what care do you take to depress your passions & evil inclinations? what resistance do you make to Sin? which of you all takes that great care to fly from the occasion of evil? there's none now adays that mortifies his flesh, but will rather cherish and pamper it to wickedness; there's none found that takes the pains to repress his unru­ly appetites, that withstands his sensual sug­gestions; nay, the whole World run after their own concupiscences; they presently yield themselves slaves to every temptation that comes upon them, to every assault that the Enemy makes; they devour every hook that the Devil lays to intrap them, and swal­low down every poison'd bait that he casts for their destruction. Prove. 7.6, 7, 8. Behold how perfectly the careless and sensual man is describ'd by the Holy Ghost in the Proverbs; At the win­dow of my house, says he, I look'd through my casement, and beheld among the simple ones a young man void of understanding, walking in the dark night, he met with a Wo­man dress'd like a Harlot, prepar'd to deceive Souls, She invited him with many allu­ring speeches to go with her home to her [Page 234]house, and immediately he follow'd her, as an Ox led unto the Slaughter, and as a wanton skipping Lamb that is carri'd to the Shambles; like a Bird that makes hast to the Snare, so follows he, not knowing (silly sot) that he is drawn to fetters, and that the dan­ger of his Soul depends thereon, until his heart be stricken through, &c. This descrip­tion the Holy Ghost makes, to set out the deplorable state of dissolute and foolish Chri­stians, who take no care to resist temptations, but follow every suggestion of the Devil, un­til at last he brings them into his Slaughter­house, and there ties them up fast in the bands and chains of their own wickedness, banish'd from Heaven for an Eternity. Now O man! I leave thee to give them a description of the calamities, and anguishes which they are to meet with in this their unfortunate and wo­full Exile.

MOst merciful Redeemer, that it is an unfortunate Place replenish'd with miseries, none can doubt, because thou O God hast said it. And it is in the opinion of the chiefest of thy Prophets, a Land of Sul­pher, and burning pitch, a Land of Pestilence and corruption: a Land of uncleanness and [Page 235]misery; and no wonder it should be call'd so, being the Angelical Doctor St. Thomas avers, that all the most nasty dross and dregs, as well of the Earth, as of the other elements shall be cast down into Hell, for the greater punishment of the Damn'd, and the reason he gives for it, is, that as every Creature does contribute to the joy of the Blessed, so every creature likewise shall add unto the tor­ments of the damn'd; and as they have sepa­rated themselves by sin from thee, who art One, and plac'd their happiness only in the Creatures, they shall also receive their punish­ment from the Creatures in this common shore, & Laystal of all the Elements; O what a dreadful Dungeon! what a lamentable place of Banishment will this be to those Damn'd Wretches! What I have to say of Cicero's joyful admiration, is, If men be thus transported with the difference betwixt some Countrys and others, betwixt the hu­mours of some Men, and those of others, what difference shall the damn'd Souls finde betwixt Heaven and Hell, betwixt the joy of the one, and the torments of the other, and betwixt the conversation of Angels, and that of the Devils? What grief will it be to them to behold themselves everlastingly banish'd from Heaven, depriv'd of thy vision, ejected from the company of Angels, from the socie­ty [Page 236]of Saints, and out of that happy Land of the living, where all is in peace, quietness, Charity, Joy; where all shines, all pleases, and all parts resound with Alleluia's. I am now to consider with what cruelty the Devil treats those wretches in that woful land of their Banishment; but before I enter upon this matter, it will not be amiss to entertain you with the cruelty of Mortals one to ano­ther, by which we may easily conclude how outragiously cruel the Devil will be to all men, that shall be so unhappy as to fall into his Clutches, for he is their professed Enemy even from their Creation.

It would be more then sufficient matter for a larger Volume then this, to treat of the miserable consequences, & sanguinary effects of mens Rage and malice one to th'other; from hence proceed slaughters, poisons, Wars, Desolation, rasing, and burning of Cities; unpeopling of Nations, turning of populous Countrys into Desarts; publick Massacres, Regicids, Kings abdicated, Princes led in Triumph; some murther'd in their bed-chambers; others Stab'd in the Senate, or cut off in the security of their spectacles, and pleasures. Some were that took their passion for a Princely quality; as Darius, who in his expedition against the Scythians, being desir'd by a Noble-man, that had three [Page 237]Sons, that he would vouchsafe to accept of two of them into his Service, and leave the third at home for a comfort to his Father. I will do more for you then that, says Darius, for you shall have them all three again: So he order'd them to be slain before his face and left him their bodys. Xerxes dealt not much better with Pythius, who had five Sons and desir'd only one of them for himself. Xerxes bad him to take his choice, and he claim'd the Eldest, whom he immediately commanded to be cut in halves; and one half of the body to be laid on each side of the way where his Army was to pass, that they might march betwixt them: un­doubtedly a most inauspicious Sacrifice, for He came to the end that he deserv'd, and liv'd to see that prodigious Power Scatter'd, and broken, and instead of Military and vi­ctorious Troops, to be compass'd with dead Carcases.

But these you'l say, were only barbarous Princes, that knew neither civility, nor let­ters: And these Savage crueltys will be im­puted perchance to their rudeness of manners, and want of Discipline. But what if Alexander the great, that was train'd up under the insti­tution even of the Prince of Philosophers, should be guilty of an action altogether as barbarous? did he not kill Clytus his Favou­rite [Page 238]and School-fellow with his own hand, under his own Roof, and over the freedom of a Cup of Wine? And what was his Crime? He was loth to degenerate from a Macedonian liberty into a Persian-Slavery, that is to say, He could not flatter. Lysimacus, another of his friends he expos'd to a Lyon, and glad would he have been to have had nails and teeth to have devour'd him himself. It would have too much derogated he thought, from the dignity of his wrath, to have appointed a man for the execution of his friend. And this very Lysimacus after he had escap'd this dan­ger; was never the more merciful, when he came to reign himself; for he cut off the ears and nose of his friend. Telesphorus, and when he had so disfigured him, that he had no lon­ger the face of a man, he threw him into a Dungeon, and there kept him to be shew'd for a Monster, & as a strange sight. The place was so low, that he was fain to creep upon all four, and his sides were gall'd too with the straitness of it. In this misery he lay half famish'd in his own filth: so odious, so ter­rible, and so loathsome a spectacle, that the horrour of his condition had even extin­guish'd all pity for him. Nothing was ever so unlike a man, as the poor wretch that suf­fer'd this, saving the cruel Tryant that acted it. But what is all this to the cruelty and Ty­ranny [Page 239]which the Devil shall exercise upon the Souls and Bodies of his infernal Caitiss. August. l. 1. de civit. c. 10. St. Augustin says, that he will fasten them to malign Spirits which shall be all inflam'd with fire; that he shall manicle and bolt them with other fiery bodys, so that they shall not be a­ble to remove from one place to another; that they shall have perpetually before their eyes such terrible, and hideous shapes pro­portionable to their offences, as shall be able to frighten them out of their lives. The holy Scripture says, that the damn'd shall be so straitned and crowded together in that in­fernall Dungeon that they may be very well compar'd to grapes in the wine-press, which do press one another until they burst; That their Souls shall swim in the middle of a most dreadful Lake of fire like fishes in the Sea, V. Less. de perfect. Divin. l. 13 c. 30. and that this fire shall enter into their very sub­stance even as the water comes into the mouth, nose, and ears of a drowned body.

Telesphorus was cast into a deep Dungeon without cloths, expos'd to the inclemency of the cold and moisture of the place where he could not see the light of Heaven, or have any thing to feed upon, but once in four and twenty hours a little piece of hard barly bread, and a little water to drink, where he was to continue all his life without speak­ing, or seeing any body, and no other beel [Page 240]to sleep upon but the cold, noisom, and na­sty ground, up to his navel in his own dung; O what a misery this was! certainly one weeks lodging there, would appear longer then a hundred years elsewhere. Yet if we compare this with that banishment and pri­son of Hell, we shall finde the misery of this man to be a main happiness in regard of that which the damn'd suffer in their dark and dreadful habitation: In his troubles he met with none so hard-hearted as to Scoff and jest at his misfortunes, none to torment and whip him, but in Hell they shall finde both; for the Devils shall never cease to deride, whip, and torment them most cruelly. There he had no horrid sights, no fearful noises of how­lings, groanings, & lamentations; but in Hell the eyes and ears of the damn'd shall never be free from all those distasters. There he had no flames of fire to scorch him, but in Hell they shall burn even into the very bowels. There he might move and turn from one side to the other; But in Hell they are not per­mitted to stir out of the place, nor change their posture to give themselves the least ease. There he might breath now and then some little fresh Air; but in hell they shall suck in nothing but flames, stink and Sulpher. There he might have some hopes of release after the Tyrant's death, but in Hell they [Page 241]have no expectation of goal-delivery, no hope of being ever redeem'd. There the least peice of hard bread would seem to him every day a fine Regale, but in Hell for an Eternity they shall not behold a crumb of bread, nor a drop of water, but shall eternally rage with a dog­like hunger, and a burning thirst. This is the grand calamity of that Land of darkness: bar­ren of all things, but of the brambles and thorns of grief and torments.

Caesar would commonly, for exercise and pleasure, put Senators, and Roman Knights to the torture: and whip several of them like slaves, or put them to death with the most accurate torments, meerly for the satisfacti­on of his cruelty. That Caesar who wish'd the People of Rome had all but one neck, that he might cut it off at one blow. Cruelty was the imployment, the Study, and the Joy of his life. He would not so much as give the expiring leave to groan, but caus'd their mouths to be stop'd with spunges, or for want of them with rags of their own cloths, that they might not breath out so much as their last Agonies at liberty; nay, he was so impatient of delay, that he would frequently rise from Supper to have men kill'd by torch­light; as if his life and death had depended upon their dispatch before the next morning. To say nothing how many Fathers were put [Page 242]to death by him in the same night with their Sons (which was a kinde of mercy, in the preventing of their mourning.) And was not Sylla's cruelty prodigious too, which was only stop'd for want of Enemies? He caus'd seven thousand Citizens of Rome to be slaugh­ter'd at once; and some of the Senators be­ing startled at their crys that were heard in the Senat-house: let us minde our business, says Sylla, this is nothing but a few Mutineers that I have order'd to be sent out of the way. A glorious Spectacle! says Hannibal, when he saw the Trenches flowing with humane blood; and if the rivers had run blood too, would hav lik'd it so much the better.

O most gracious Saviour! how couldst thou suffer such monsters of nature to live upon Earth, or how came it that the ground did not swallow them into it's bowels? But alas! why should I admire such cruelty among men, being they were set on by the Devil, who has been always a most cruel Tyrant to Mankind, but especially when they are deli­ver'd over into his power: We are amaz'd to hear of such unhumame and barbarous acti­ons; we are astonish'd to think of that hel­lish invention of Phalaris, to roste men alive in his brasen Bull; But alas! all these tor­ments, and bloudy slaughters are meer toys in respect of what is exercis'd in Hell; for [Page 243]the torments there are so great that they can't be express'd, and no wonder; being that the only pain of fire comprizes as many tor­ments as the body of man has Limbs, Joynts, Sinews, Arteries, &c. and especially being caus'd by so penetrating a fire; in respect of which our temporal fire (tho' it were made of all the combustible matter in the world) is no more then a painted fire: And in those flames of Hell the Souls of the damn'd must burn not for an hour, nor a year, De cadave­ribus eo­rum ascen­det faetor, Isa. 34.3. Famem patientur ut canes Psa. 5.7, 8. nor an Age, but for an Eternity, and have the Pe­stilential vapours of so many damn'd bodys, perpetually at their noses: and all that time suffer hunger as dogs, which is one of the greatest torments in Hell.

Quintillian says, that Famine is the most pressing of all necessities, and the most dread­full of all evils; that Plagues and Wars are felicities compar'd with this affliction, If then a famine of so many months, or of a shorter time; as that which the Inhabitants of Jeru­salem suffer'd, when they were brought to that distress as to eat their Children, be the greatest of temporal evils, what must we be­lieve of the famine which the damn'd shall suffer in Hell for an Eternity? O Epicures, and ye that make your Gods of your bellys! give ear unto what the Son of God foretels of you, you shall finde it in St. Luke. Wo says he, unto [Page 244]you who make it your work to pamper your bodys, and fill your paunches with the most delicious viands & wine that can be purchas'd for Silver or Gold, for the day shall come that you shall be hunger-starv'd, and with a hunger that shall continue for an Eternity. A Temporal hunger may bring men to such extremitys as to eat Dogs, Cats, Rats, Mice, Snakes, Toads, Leather and Dung; nay it has already brought several Countrys, and whole Cities to that calamity, and forc'd Mo­thers to devour their own Children; and men to eat the flesh of their own arms, as it hap­pen'd to Zeno the Emperour. If hunger be so great a chastisement in this life; how will it afflict the damn'd in the other, where they shall tear one another to peices, not for a year, or an Age, Apoc. 18. but for an Eternity? Consider my Soul, how the Devil measures his torments to the damned by their offences, and how God commands him as the Executioner of his Justice in-Hell, to make them suffer their pains proportionable to the pleasures they took in this life, this puts me in minde of a very Remarkable passage of a Noble-man, who took all his pleasure in Tilting and run­ning at the Ring, this was his constant exer­cise which he prefer'd even before the practise of devotion, and piety, so that he was a per­fect Worldling without any care of his Soul, [Page 245]or the least apprehension of Hell, and in this neglect of his Salvation he dy'd; his Lady being otherways inclin'd, and very much ad­dicted to contemplation, always earnestly imploring of God the favour to let her un­derstand, the State and condition her Hus­band was in, which was at last granted, and he was represented unto her in the same shape as she had seen him alive, but not attended by the same company, for he was now encom­pass'd with a multitude of Devils: the chief commander of them in her hearing, gave or­ders, they should fit their new Guest with a pair of fiery shoes, whose flames might reach his very head, then he commanded they should put him on a red-hot coat of Male made full of sharp Spikes, Camtip. l. 2.9.2. Joan. ma­jor. v. Inf. Exemp. 6. Werm. Mon. Car­thu. in fa­sci. mo­rum. which might pierce his body in all parts, & to accouter him like a compleat Champion, he commanded a helmet to be put on him with a pointed nail that might pierce his head, and be clench'd below his feet, and after this a Target was Put about his neck of so great a weight that it might crush all the bones in his body. All this being punctually, and speedily perform'd, the Prince of dark­ness made a speech to his Officers, to let them know that this worthy Person, after he had entertain'd himself in Tilting, and the like atchievements of valour, and gallantry, was accustom'd to refresh his weari'd limbs with [Page 246]sweet Baths, and then to retire to some soft bed, where he usually sported with other dal­liances of sensuality; wherefore let him now have somewhat of those refreshments, which our Palace does afford to welcome so deser­ving a Person who has been in his life so faith­ful to serve us, and so obedient to our Sug­gestions; whereupon they presently hurl'd him into a fire which was prepar'd for him: then forsooth, to ease him, they plac'd with him in a bed warm'd red hot a Toad of a huge size with most dreadful eyes, which clipp'd the noble Spark very closely, kissing & embra­cing him in so rufual a manner that he roar'd out like a furious Lion: and brought him e­ven to the pangs of death. Another man she saw seated in a chair of fire, and certain wo­men thrusting into his mouth burning torches, and drawing them out at other parts of his body; these Women she was told were his accomplices, and the instruments of his Sins.

But what are all these torments to the eter­nal loss of the fruition and sight of thee, my Saviour! wherein our Divines do place the everlasting beatitude and Supream felicity of mankinde in the next life; St Thom. part 1.7. 1 art. 4 & 7.12. art. 1. & 7.6. art 3. &c. for the Angel­lical Doctor says, the sight of God, or to see God in his own nature or Essence, is the whole substance of our everlasting happiness in the life to come; what a deplorable loss [Page 247]then will it be to the damn'd to be depriv'd of this unspeakable comfort for an Eternity, 'tis so deplorable that Scripture does place it in the first rank of all other losses, damages, torments, & miseries that can befall a damn'd Soul; let the wicked man be taken away, Tollatur Impius ne videat gloriam Dei. Esai. 16. to the end he may not see the glory of God says the Prophet. From this loss proceeds that great and general torment so often repeated in Scripture by the name of the worm of Con­science, so call'd, because as a worm lies eat­ing & gnawing the wood wherein she abides, so shall the remorse of their Consciences ly within the damn'd, griping and tormenting them for ever; it shall be to them a remem­brancer to put them in minde of the means and causes of their everlasting damnation, which will make them to fret and rage, and admire their own folly to have hanker'd so much after the vanities of the World, and neglected the grand work of their Salvation. Hear how they exclaim in Hell; what has our Pride, Sap. 5. or what has the glory of our Riches profited us? they are all now vanish'd like a shaddow: We have wearied our selves in the way of iniquity and perdition, and the way of our Lord we have not known. This shall be their everlasting ditty, thus shall their tormented Conscience rave in Hell.

O most gracious Saviour! when I see (to my great sorrow) in this sad Age we live in, poor Mortals so far blinded with their world­ly interest, so deeply engag'd in the mire of iniquity, so much taken with their sinful re­creations and pastimes, so deaf to thy Inspi­rations and callings, so avers'd to the pra­ctise of piety and devotion, such great ene­mies to mortification and pennance; I de­spair in a manner, of their Salvation, and the rather that these so powerful motives can't prevail with them, or make them desist lust­ing after those poysonous baits which the De­vll presents unto them dayly, and at every moment; and which they with as much ease swallow, as he takes pleasure to destroy their Souls. Their common discourse is, 'tis time enough to think of Pennance, when we come to old Age, for then we shall be fit for no o­ther thing. O most Sacred Saviour! thou sayst thou wilt not the death of a Sinner, wherefore be pleas'd to let them know the danger of delaying their conversion, and of deferring their repentance untill their latter days.

THere is a kinde of People in the World, Rom. 16. Tit. 1. says my Apostle, that do exteriourly [Page 249]and by words confess God, and profess them­selves to be as good Christians as the rest, yet interiourly, and by the products of their doble & dissembling hearts, they don't believe there is a God, at least with those Attributes, that are as essential to him, as his divine Na­ture, and which I call infinite knowledge, Providence, Care, and disposition of humane affairs, Justice, Judgment, Punishment and the like; These, they do not indeed believe, because their life and actions are quite con­trary to a well-grounded belief; Scripture avers it with a wo unto the dissolute and care­less in heart, who do not believe God. Vae disso­lutis cor­de qui non credunt Deo. Eccl. 2. Deut. 22. These are the men whom I do hate, and detest with all my heart, because they plow with an Ox and an Ass together, because they sow their ground with mingl'd Seed, and their Appa­rel is made of flax and wool together. These are them I spoke of in the Revelations, Apoc. 3. I would thou wert either cold or hot: but for that thou art lukewarm, and neither cold nor hot, therefore will I begin to vomit thee out of my mouth. These are they who can ac­cord all Religions together, and take up all Controversys, by only saying, that either they are differences of small importance, or else that they are out of their Province, and belong only to learned men to dispute of, but not unto them; moreover they are of opini­on [Page 250]that both parts do erre in somewhat, or may be agreed, and go both to Heaven. These are the men who can apply themselves to any company, to any time, to any Government, to any Princes pleasure, to any Religion, but will not admit of any discourse of Devotion in their presence, only they will have men eat, drink and be merry with them; tell news of the Court and affairs abroad, Sing, Dance, Laugh, and play at Cards, and dice; and so they spend their lives in their Sinful recreations without any thoughts of God, without any care of Salvation, without any apprehension of Death, depending only up­on a good Peccavi, in their extremity, and when God shall Summon them to another World; but alas! they shall finde themselves sadly mistaken, Vae Impio in malum Esai. 3. Ipsi viden­tes sic ad­mirati sunt, con­turbati sunt, com­moti sunt: tremor ap­prehendet eos. Psal. 47.6. for I shall turn them off with a wo to the wicked, and then shall set before their eyes all their abominations, and crimes; their Usury, their Drunkenness, their whore­dome, their treacheries, their false Oaths, their Extortions, and Oppressions of the poor, their blasphemies, and the rest of their wic­ked actions, shall come in a crowd to con­found their Souls; their Gold and Silver; their Estates, and Fortunes which they had so unjustly acquir'd, their pleasures & treasures now the only object of their adoration, shall then become the fatal Subject of their confu­sion, and my Justice shall take delight to bat­ter, [Page 251]and break their understanding, Conteret Dominus scelestos simul & Peccatores Esa. 1.28. and me­mory with the full knowledge of all their Sins, and how often they had slieghted my Inspi­rations, my Callings, my amorous invitati­ons, & other innumerable effects of my mercy.

O silly Souls! says St. Paul, be not deceiv'd, be not so far overseen as to leade a licentious life, in hopes to dye a good Death, Nolite or­rare quae enim semi­naverit homo haec & metet. Qui semi­nat in car­ne, de car­ne metet corruptio­nem. Gala. 6.7. Mat. 7.16. for in that dreadful hour you shall reap no better grain then what you have sown, if you have been such bad Husbands of your Salvation as to sow, and plant nothing else in the Soil & ground of your Souls, but carnal works, you can't pretend to no better Harvest, then cor­ruption, and everlasting Damnation. Do Men gather grapes of thorns, or figs of thi­stles? even so every good Tree brings forth good fruit, but a corrupt Tree brings forth e­vil fruit: A good Tree can't bring forth evil fruit, neither can a corrupt Tree, bring forth good fruit. Every Tree that brings not forth good fruit, is hewn down, & cast into the fire. These are my words, 'tis I, the Eternal ve­rity, that speaks them, Dicite ju­sto quoni­am bene, fructum adinventi­onum suarum comme­dent. Esai. 3.10. and therefore they can't be contradicted, or falsify'd; let all men lay their hands on their breasts, and examine their own life and conversation, if they finde themselves to be good Christians, upright & honest in all their ways, it shall be well with them in the hour of their Death; for they shall eat the fruit of their well-doings; but [Page 252]if they be viciously given, and found void of all good works, they must expect no better wellcome from me, then an order to cut them all down with the Ax of Death, and to cast them headlong into hell-fire.

Thou shalt finde several proofs to confirm this assertion in the first Sermon I preach'd immediately after I was baptiz'd, there shalt thou hear me recommend, Matth. 5.4 and extoll the great advantages of a virtuous life, of Po­verty, Meekness, Justice, Purity, Sorrow for Sin, patience in suffering, contempt of Riches, forgiving of injuries, Fasting, Pray­er, Pennance, Entring by the straight gate, and also of perfection, Holyness, Integrity of life and conversation, and of the exact ful­filling of every particular of my Heavenly Fathers Laws, and Commandments. There thou shalt hear me say, I came not to the World to break the Law, but to fulfill the same; and whosoever shall offer to break the least of them, and bring others either by his ill example, or by his erroneous doctrine to do the like, should have no place in the Kingdom of Heaven. There thou mayst hear me say to all Christians, except their Justice did exceed that of the Scribes and Pharisees, (which was altogether in words, and out­ward appearance) they could not be saved. That they might not serve two Masters in [Page 253]this life, but either must forsake God, or a­bandon Mammon. That they should decline from false Prophets that usually come in sheep's clothing, but are no better then ra­venous Wolves in their hearts; and that all men should seek to enter by the straight gate; but the conclusion of my long Sermon is, that the only sign and token of a good Tree, is the good fruit which it bears, and without this fruit, let the Tree be never so fair or plea­sant to the eye, yet it is to be cut down and burnt; that 'tis not every one that shall cry Lord, Lord, at the last day, shall be sav'd, or enter into the Kingdom of Heaven, but only such as did execute really, and in Deeds, the Will and commandments of my Father in this life. Where is there any incouragement here for the wicked to delay their conversion, or to put it off till the hour of death, in hopes of a good Peccavi? I see none, for they are all most pressing motives to force them ra­ther out of their iniquity into a virtuous and godly life. To be the better convinc'd of this undeniable truth, thou must know that life is a time, and season of sowing, and plant­ing the seed of virtue, and the bitter roots of mortifications and pennance; and that Death is Harvest time to reap the main pro­fit of that happy Seed, and the wonderful sweetness of those bitter roots; It's therefore [Page 254]my Prophet (speaking of the manifold tribu­lations and anguishes of the Just, Euntes I­bant & fle­bant mit­tentes se­mina sua, venientes autem ve­nient cum exultatio­ne portan­tes mani­pulos suos. Ps. 126.6. Tromsijt mesus, fi­nita est aestas, & nos salvati non sumus Jer. 8.20. Non po­test male mori qui bene vixit & vix bene moritur qui male vixit. Aug. Venite be­ne dicti Patris mei posside te paratum vobis reg­num a constituti­one mun­di. Matth. 25.34.) says, they were going on weeping, and sowing the pre­cious seed of their eternal Salvation, and that without any doubt, they shall come again re­joycing, bringing their sheaves with them; and my Prophet Jeremy declares how the wic­ked shall say in the hour of Death, and with tears in their eyes, the Harvest is past, the Summer is ended, and we are not sav'd. This was the lamentation of the Jews seeing them­selves oppress'd under the slavish, and heavy yoak of the Caldeans, without any hopes of be­ing reliev'd; but it may be likewise taken for the sad moan which the wicked shall make in the hour of Death, seeing themselves void of all good works, and groaning under the hea­vy weight of their evil actions: then indeed they may cry, the Summer is ended, the time of our life is now expir'd, wherein we might have gather'd a plentiful stock of all virtues, and good works: but We unfortunate Souls! We have spent that precious season in all manner of vices, and now that the Harvest is past, we must appear naked, as we are, of all good works, replenish'd with evil ones, before a dreadful Judge, to be sentenc'd to Eternal Death, which We have justly deserv'd for abusing his mercy, by flattering our selves with a good Peccavi, at our last farewell to [Page 255]the World, and to all its deceitful pleasures. The Harvest is past, the Summer is ended, and we are not sav'd; What can be more ter­rible? How should any Man dare delay his conversion, hearing these words, and having as many Presidents hereof, as there have been Sinners surpris'd by death, even in the heat of their wickedness. O ye Blessed Souls, says St. Augustin, who have spent your days in the constant practise of virtue, still sub­missive to the Laws of God, always obedient to his commands, thirsting after righteous­ness and justice, great lovers of mortificati­on and pennance, hear what comfortable news I bring you, and what is that? You cannot dye an ill death; no, 'tis impossible, Orabat scelestus ad Domi­num ad quo non erat mise­ricordiam con secu­turus. 2 Machab. 9.13. De Cen­tum Milli­bus quo­rum maia fuit vita, vix unus salvabitur. Aug. for God will assist you in that dreadful hour, and will receive your Souls, at their depart­ing your bodys, into the perfect enjoyment of my everlasting Glory. Whereas the wic­ked, tho' they should make as great a shew of an apparent repentance as Antiochus did, yet will they hardly come to a better end, for of a hundred thousand, that lead a bad life con­tinually to the hour of death, scarce one shall be sav'd, says the same St. Augustin, and his doctrine is grounded upon my words; be­cause I have call'd, and ye refus'd, I have stretch'd out my hand, and no man regarded; and as ye have made naught of all my Coun­sels, [Page 256]and been deaf to my reproof: I also will laugh at your Calamity, I will mock when your fear comes: When it comes as desola­tion, and when your destruction comes as a Whirlwind; when distress and anguish comes upon you, then shall ye call upon me, but I will not answer; ye shall seek me early, but ye shall not finde me; because ye hated know­ledge, and did not choose the fear of the Lord. Prov. 1.24. They would not accept of my Coun­sel: they despis'd all my reproofs, therefore shall they eat of the fruit of their own way, and be fill'd with their own devices. The de­vout St. Bernard confirms this truth by two similitudes, whereof the first is, that as a man could not be dead in Rome who never was in Rome, so no man can dy in God who ne­ver was in God, More be­stiali incu­buit terre­nis, more bestiali excedet terrenis. Tert. no, says Tertullian, Freind, thou hast led a life more like unto that of a Beast, then of a Christian, plundg'd over head and ears like a mould in terrene and sordid concerns: Thou hast been in thy family as furious as a Lyon, in thy behaviour as wild as a Boar, in thy imployments as Subtle and as crafty as a Fox, in Taverns and in Compa­ny as greedy as a Dog, in thy conversation as silly, Formr vi­vendi est norma moriendi. Idem. and as light-brain'd as a Hare; there­fore since thou hast constantly led the life of a Beast, rather then that of a good Christian, thou deserv'st to dye the death of a Beast. 'Tis [Page 257]a maxim receiv'd among ye, that the Coppy must be like unto the Original; what is life? It's an Original, and what is Death? It's a Coppy; why then such must be the Coppy, as was the Original; if the Original was a good and virtuous life, the Coppy must be a peni­tent and Godly Death; but if the Original was totally a Scandalous, vicious, and de­bauch'd life, by all means the Coppy must be the death of a Reprobate. Thou mayst be con­vinc'd hereof even by very nature, for if thou speak'st aloud near any Rock, or hollow-place, the Eccho will sound distinctly every word thou hast said; If I set the same Tertullian the question, what is life; he will answer, that it is a voice, and that death is the Eccho there­of; then whatever the life pronounces, death will repeat it; If virtue, virtue; If vice, vice; If the fear of God, the fear of God; If the neglect of Salvation, and the contempt of Gods Commands, certainly death will repeat the self same thing, so that it is the greatest folly in nature to lead a wicked life, in ex­pectation of a good Peccavi in the hour of death, which is as seldom granted to such persons as a Phaenix is seen in the World. There's another maxim in great request a­mong your Philosophers which I do mightily approve of, by reason of it's truth, that a part is of the same nature with the thing [Page 258]whereof it is a part; Pars est e­jusdem naturae cum toto cujus est pars. Arist. If I set St. Thomas the Question, What is Life? his answer will be, that it is a compound of young and old days, and that Death is the latter part thereof, then it must be according to this undoubted maxim, of the same nature with the Life; If this was good and virtuous, that must be the same; but if it was a cursed and wicked Life, even unto the last point, Death must certainly be no better.

The second Similitude upon which St. Quo vero casura sit arbor, ra­mos ejus attende, unde ma­jor est co­pia Ramo­rum & pondero­sior inde casuram non dubi­tes. St. Ber. Video ho­mines tan­quam ar­bores am­bulantes. Mar. 8.24. Conteret Dominus scelestos simul & peccatores Esai. 1.28. Ber­nard grounds this truth, is certainly very re­markable; look says he, upon a Tree when it's cut, and ready to drop down; if thou wouldst fain know to what side it will fall, take notice of its boughs and branches, where thou seest them thicker, and more inclin'd by their weight, thou mayst very well conclude, it will fall to that side; What is Man? the blinde man of the Gospel whom I had cur'd by putting my hands upon him, looking up, said, I see Men as Trees, walking. If thou be'st desirous to know to what side will this Tree fall, look upon his boughs and branches, I mean his passions and inclinati­ons, if thou seest them altogether bent to good works, and inclin'd to Devotion and virtue, thou mayst reasonably conclude he will fall towards Heaven: but if by their weight he is carried to evil, and debauchery, that man [Page 259]so blindly led by his unruly passions, will un­doubtedly fall upon the Rocks of Hell, Tert. l. de vera & fal­sa paeni. there to be crush'd for an Eternity. Tertullian speaks of two sorts of Death, ordinary, and extra­ordinary, ordinary death he calls that which is occasion'd by sickness, and by extraordina­ry he means that which comes by some sudden mischance, or accident; but whatever death the wicked dys of, he is in a most evident danger to miss of his long expected Peccavi; If he dies of the latter, the case is very clear, for it is grounded upon this warantable Axim of Philosophy, In repentinis agimus Secundum habitum; that is, in things which happen of a sudden, men act always according to the cus­tom which they have acquir'd, let it be good or bad. Saul was a desperate, and bloudy man, how often did he attempt upon Davids life? he was cruel to others, he must be the same to himself, for after loosing the battle, and being not able to get off from his pursuing Enemies, Sta super me, & In­terfice me. 2 Reg. 1.9. he commanded one of his Soldiers to run him through with his Lance, and to make an end of his Life.

Who could be more proud, more sangui­nary, and more ambitious of honour then was Abimelech, for to be King of Israel, He murther'd all his Brethren, which were in number threescore and ten, whereat his Fa­ther Jerubbaal took so much grief that he soon [Page 260]after died; Evagina gladium tuum, & percute me ne for­te dicatur qu [...]d a Faemina interfec­tus sim. Jud. 9.54. what dost thou think will be the end of this so cruel a Prince? will he cry Peccavi, in the hour of his death? believe me 'twill be far from his thoughts. He went to besiege the strong City of Thebes, and after he had taken it, he beset the Tower, where most part of the Citizens were retir'd for se­curity; but he boldly went to set fire to the gate thereof, & a Woman taking notice of him, cast a piece of milstone upon his head, & brake his Skull, whereupon he call'd hastily unto the young Man his Armour-bearer, and said unto him, draw thy sword & slay me, that men say not of me, a Woman slew him: and his young Man thrust him through with his weapon, and he died.

Julian the Apostate acted much like him, for he aim'd at an Empire, and to come to it, he thought it the best way, to feign himself a friend to the Christians, so that he appear'd to them most zealous for Christianity, and pretended to further the increase thereof were he in the power of doing it, which made the Christians to use all means to promote him to the Empire, but no sooner was he in­vested with that imperial dignity, than he began to discover what he was to them in his heart, for none was ever so great an enemy to my name, or shew'd so great an abhor­rence of Christians, then he did; so great was his animosity to both, that he murther'd [Page 261]very many thousands of them, and destroy'd all their Alters and Churches which were e­rected and dedicated to my worship and Ser­vice; will this most wicked and disssembling Prince cry Peccavi in the hour of his death? no, he will continue his impiety to his last breath, which will be the perfect Eccho of his most ambitious and abominable life, for re­ceiving a mortall wound in the siege of a Town in the Kingdom of Persia, he took a handfull of his blood, & flung it up, as it were into my face, with this horrid expression, vicisti Nazarene, vicisti, O Nazarean? Cum mens inclinata fugrit ad aliquid non se jam haber ae­quali [...]er ad utrum que opposito­rum, sed ad illud ad quod ma­gis. incli­natur fer­tur, nisi per ratio­nis discus­sionem ab eo quadam solicitudi­ne abdu­catur. St. Tho. thou hast indeed overcome me at last; after this, he commanded his Gentlemen to put his Corps into a Coffin of lead, and cast it into the Sea, that his subjects finding not his bo­dy on Earth might believe it was carri'd by the hands of Angels into Heaven, and seated there amongst the Gods. Thou seest by these presidents what a foolish mistake the wicked ly under; when they put off their conver­sion to the very last hour of their life, in hopes to have then a hearty Peccavi, which may be to me a sufficient Atonement for all their of­fences, and breaches of both my Laws and commandments.

The Angelical Doctor St. Thomas seems to be much astonish'd at their folly herein, for says he, when men are viciously inclin'd, and taken with a surprize in their evil habits, it [Page 262]is out of their jurisdiction to conceive an ab­horrence against them, and have a love and esteem for a virtuous life, unless they make use of their reason to finde out the manifold advantages of the one, and the several evil consequences of the other; but how can a wicked man, that is seiz'd on by Death as he walks in the streets by a tile falling from the top of a house, or some other such like unex­pected accident, make use of his reason in that ample manner; 'tis impossible, and conse­quently, Hac ani­madversi­one percu­titur per­cator ut moriens oblivisca­tur sui, qui dum vive­ret oblitus est Dei. St. Amb. Arist. whoever neglects his Salvation so far as to put it to such perilous events, de­serves no mercy at my hands. But set the case that an old habitual Sinner should dye of a long and languishing sickness, 'tis very pro­bable, he will never think of me in his latter hour; nor have the least feeling of a Peccavi, being he forgot to call to me for mercy in his healthful days, and this indeed is the usual punishment which I do inflict upon such per­sons. Moreover 'tis grounded upon this other Maxim of Philosophy altogether as undenia­able as the former, Ab assuetis non fit passio, That is to say, things which men have dayly before their eyes, make no impression upon their hearts; the Sun which is the most re­splendent, and the most glorious Creature that ever was wrought by my hands for the use of men, is dayly seen without the least admiration, whereas if a Comet appears, they [Page 263]are all eyes to behold it; A Chirurgion will handle and dress the nastiest wound that ever man had, without the least grudge, or loath­ing, because he is accustom'd to it. A new rais'd Soldier will tremble at the noise of a bullet, whereas an old, and well-train'd Sol­dier will never shrink, or give ground, tho' even Cannons were roaring about him, and their bullets flying on every side of him, be­cause he is acquainted with such warlike en­tertainment. 'Tis even so with a wicked li­ver in the hour of his death, tho' his Ghost­ly Father, his Wife, his Children, and all his friends were round his bed, breaking their hearts, and bursting their lungs, calling and crying unto him to produce one act of Contrition, one sorrowful Peccavi, one, have mercy on me O Lord, he will take no notice of what they say, all their exhortations to him intended to bring him to dye a good death, will be to no effect, he had often heard the like, or rather more pressing motives from Teachers and Preachers in their Pulpits, yet his heart was Steel-proof to all their fiery words, they could never make him think on his Salvation, and therefore 'tis but in vain to expect he will be sollicitous for it now, when the Devil has him fast fetter'd, when his heart is over-clouded with the darkness of his manifold and grievous Sins, when his un­derstanding is blinded, his will altogether [Page 264]corrupted, his senses decay'd, and the whole commonwealth of his Body and Soul clear out of order, by reason of their approaching and dismal separation: Thou hast a very re­markable president of this in the old Testa­ment; there thou mayst read, what wonders I had done in order to mollify the heart of Pharaoh, Exod. 9.10 and bring him to a right under­standing of his obedience, and duty to me, who am the powerfull and mighty Jehovah, who depress at will, and make subject the greatest Potentates of the whole World. How I had slain his first-born for refusing to let go the People of Israel out of his Land; how I made all the Rivers, Streams, Fountains, & Springs within his Dominions run with bloud for the same reason; how I cover'd all his Realm with darkness and Frogs, which were so numerous that they came in Swarms upon his Table, and even into his Bed; how I sent a grievous Swarm of Flies into his house, and into all the houses of Egypt; how I had plagu­ed all the Inhabitants of the Land, as also their Cattle, which pestiferous Ulcers & Boils, of which they all died, how I had rain'd down such a stupendious shour of Hail upon them, as was never seen before or since in the world; how I had spread over the whole Land of Egypt Locusts, that devour'd and destroy'd all that the hail had left; yet all these prodi­gies could not mollify the obdurate and re­bellious [Page 265]heart of Pharaoh, till at last my Ju­stice took him to task, and drown'd both him and his whole Army in the Red-Seas, which was a passage they were to go through, to take up their quarters in the unquenchable fire of Hell, where they shall repent for an Eternity, but to no advantage for their Souls.

If this discourse so well grounded upon Scripture, Fathers, and Reason, Hos. 13.9. as also up­on so many presidents out of Holy Writ, will not prevail with Sinners, not to delay their conversion, or put it off to their crasy years, I have only this to say, Perditio tua ex te Israel; let their eternal ruine, and the fatal loss of their Souls lie at their own doors. However, to let them know how much I thirst after their Salvation, I will have thee to convince them of their extream folly, to serve so faithfully such bad Masters, as the World and the De­vil; who for every pleasure they allow them, give them a thousand mortal Stings, even in this life, besides the unspeakable misery which they shall make them suffer in the other; on the contrary my pleasures are solid, perma­nent, and bring excessive comfort to the con­sciences of those that receive them; so that, as the Propher says, Psa. 84.10 one day spent in my ser­vice, brings more advantage to their Souls, then a thousand years imploy'd in that of the world, and it were-better be a door-keeper [Page 266]in my house, then to dwell in the Tents of wickedness. Let them know likewise, the ten­derness of my affection for them, and how earnestly I court them to serve me, and not to take example by the prodigal Child, who had spent all his substance idlely, & was forc'd at last to feed with the swine, and was very glad too to be admitted into their company: When in reallity he might sit at my Table, & feed with my Saints and Angels in Heaven, if he had serv'd me with as much care and diligence as he did the World.

NO man can be grateful to thee O Lord! without contemning those things that put the common People out of their wits. We must go into banishment they cry, we must lay down our lives; hate the World, and all its allurements; begger, and expose our selves to reproaches; nay 'tis often seen, that gratitude suffers the punishment due to Malefactors; and that Ingratitude receives the rewards of fidelity. As thy benefits are many, and great, so are the hazards of gra­titude, which is the case, more or less, of all other virtues; and it were hard, if this, above all the rest, should be both painful and fruit­less: So that tho' we may go currently on [Page 267]with it in smooth way, we must yet prepare, and resolve (if need be) to force through all to't, even if the way were cover'd with thorns, and Serpents; and, fall back, fall edge, we must be gratefull still. Grateful for thy sake, O Lord, and grateful likewise for our own peculiar Interest, for it preserves thy favours, and gains us a new addition of greater.

When I speak in the praise of gratitude, I pleade the cause both of God and man, for, without it, we can neither be Sociable, nor religious. There's a strange delight in the very purpose, and contemplation of it, as well as in the action; when I can say to my self, I love my Benefactor; what is there in this world that I would not do to oblige & serve him? Where I have not the means of a re­quital, the very meditation of it is sufficient. A man is never the less an Artist, for not ha­ving his tools about him; or a musitian, be­cause he wants his Fiddle: nor is he the less brave, because his hands are bound; or the worse Pilot, for being upon dry ground. If I have only a will to be grateful, and the heart to persever, I am so, and that's all thou re­quirest O Lord! Let me be upon the wheel; or under the hand of the Executioner; let me be burnt limb by limb, and my whole body dropping in the flames, a good Conscience [Page 268]supports me in all extreams: nay, it is com­fortable even in death it self: for when we come to approach that point, what care do we take to summon, and call to minde all our Benefactors, and the good offices they have done us, that we may leave the world fairly, and set our minds in order, this is the bare duty of good nature, and what common civility requires of us, how much greater then must our care be to remember all the graces, and favours which We have receiv'd at thy hands O Lord, and to be grateful to thee accordingly; or if we can't return thee thanks equal to the benefits which thou wert pleas'd to confer upon us, let us at least be grateful to thee so far, as not to serve another Master, for whom thou hast an abhorrence, as being quite contrary to thy divine Maxims.

I have already produc'd sufficient motives, and reasons to breed in our hearts a con­tempt of the World, so odious to God, and so destructive of our own Salvation; I have endeavoured as much as I could, to wean our affections from it, and from all it's pelf, as well for being in themselves vile, transitory, mutable, inconsiderable, and dangerous; as for the frequent Instructi­ons we have had from thee, O Lord! to hate, despise, and consider them as the mortal Enemys of our Salvation. I will now add [Page 269]this one reason, that tho' the World and all its pleasures and treasures were real in­deed, and of that great estimate (as we make them) yet we should not love them, because that thy love O God, should replenish our hearts to that degree, as to leave no place for any terrene or carnal affection.

It was thy command, O Lord! to the People of Israel that they should love thee with all their heart, with all their Soul, and with all their powers, tho' they were not so much oblig'd to thee, as we are, having receiv'd more favours and graces at thy hands then ever they did; and having also more knowledge of thy goodness then they could ever attain to; how then can we in gratitude admit of any other love? How can we cast our eyes, or set our hearts upon the creature, when, (had each of us a million of hearts) we should in justice consecrate 'em all unto thee? There's not a motive for which thou art amiable but deserves a thousand wills, a thousand loves, a thou­sand lives, all what we are, and all what we have, or can prtend to in this World; But if we look upon all the titles and motives of love which I have already spoke of, and for which we are indespensably oblig'd to love thee, how can we in good Conscience, love any thing besides thee? If we consider [Page 270]seriously the multitude of thy benefits, and the products of thy infinite love, and good­ness to us, we shall be oblig'd to confess that, had we as many hearts as there are grains of Sand upon the Sea-shore, or Atoms in the air, all would not be capable to contain that great love which we owe unto thee; how then can I divide this one heart, which I have from thee, amongst so many Creatures? and yet this is a plague that follows all mankinde, 'tis an evil that runs in the blood of all mor­tals, 'tis the highest of Ingratitude, which is the common distemper of this corrupt Age we live in; for some are ungrateful to their Country, and their Country no less ungrate­ful to others; so that the complaint of In­gratitude reaches all Men: Does not the Son wish for the death of his Father? the Hus­band for that of his Wife? &c. But who can expect to finde gratitude in an age of so ma­ny gaping, and craving Appetites, where all People take, and none give? In an Age of li­cense to all sorts of vanity, and wickedness; as Lust, Gluttony, Avarice, Envy, Ambiti­on, Sloth, Insolence, Levity, Contumacy, Fear, Rashness, private Discords, and pub­lick Evils, extravagant and groundless wishes, vain Confidence, sickly affections, shameless Impiety, Rapine authoriz'd, and the viola­tion of all things Sacred, and prophane Ob­ligations [Page 271]are pursu'd with Sword and Poison: Benefits are turn'd into Crimes; and that blood most seditiously spilt, for which every honest man should expose his own. Those that should be the preservers of their Coun­try, are the destroyers of it; and 'tis matter of dignity to trample upon the Government; the Sword gives the Law, and Mercenaries take up arms against their Masters. Among these turbulent, and unruly motions, what hope is there of finding honesty, or good Faith, which is the life of all virtues? there is not a more lively Image of humane life, then that of a conquer'd City: There is neither Mercy, Modesty, nor Religion; and if we forget our lives, we may well forget the ob­ligations we have to thee and all thy benefits too.

But let us consider seriously the multitude and greatness of thy divine blessings, & deal with thee even as one man does with another. The wise man says, that gifts break Rocks, Victoriam & hono­rem acqui­rit qui dat munera; animam autem au­fert acci­pientium. Prov. 22.9. and shall not thy divine benefits move a heart of flesh? and if they can steal the hearts of the receivers (according to Solomon) how come we not to be rob'd of our Souls by thee O Lord! For thou dost not only give us thy gifts, but also dost bestow thy self upon us as a most precious treasure. If we consider the benefits which we have receiv'd from thee in [Page 272]our Creation, they are as many as we have members of our bodys, and faculties of our Souls; If those of our Conservation, they are equal in number to the distinct natures in Heaven and on Earth. The Elements, the Sun, the Moon, the Stars, and the whole World were created for our preservation, for with­out them we could not subsist; If we look upon the benefits of our Redemption, We shall be easily convinc'd, that they are as ma­ny as there are evils in Hell, from which we are happily deliver'd by thy Passion, and to­tal effusion of thy most precious bloud. Those of our Justification are no less in number then are the Sacraments, which thou hast institu­ted to increase our Merits, and work the San­ctification of our Souls; then the Graces and Inspirations which thou dost shower down into our hearts, and the divine Examples which thou hast left us, Nonne haec op­portuit Christum pati & ita intrare in gloriam suam. Luc. 24.26. & which should invite us all to tread with a masculine courage in the same paths which brought thee O Lord, into thine own glory. All these with thousands of other benefits and obligations which we have receiv'd from thee, and by thy Creatures, cry out unto us to love thee with all our heart, with all our Soul, with all our Powers, and to trample under our feet this false World, with all it's vanitys, trifles, & transitory plea­sures. But alas! We make nothing of all thy [Page 273]benefits, We give no ear to all their crys, but rather, will love the World and tast of its pleasures in as ample a measure as our for­tunes will afford us, wherein we seem to be worse then even the very Heathens; for Aristides, tho' he was reputed to be one of the greatest Men of Athens, yet he was so a­vers'd to the Pomp and toys of the World, and so affected to poverty, that he always wore a course broken garment, suffer'd Hun­ger, Cold, and Thirst, not for any want of means, or friends to relieve him, but meerly for his own fancy; Zeno was nothing con­cern'd when news was brought to him, that he had lost all what he had in the World; When An xagoras receiv'd the like news, he said no more then, if my Goods had not perish'd, I had been undone. Crates flung his whole substance into the Sea, with this expression, It is better I drown you, then you me. Diogenes bid adieu to all he had in the World, and took nothing with him but a wooden dish, and seeing by chance one drink out of the hollow of his hand, broke that also. And shall we refuse to do in obe­dience to thy Commands, O Lord, & for the purchase of an eternal weight of glory, what they freely, and gladly perform'd to pleasure their own fancies, and gain the repute of be­ing Philosophers? O madness! O ingrati­tude [Page 274]never to be paralel'd! Quid retri­buam Do­mino pro omnibus quae retri­buit mihi. Ps. 115.12. Tho' We are thine by so many just titles, and thou hast given thy self, and all what thou hast unto us, yet we never think of what We ought to do for thee, nor how We shall express our thank­fulness for such and so great benefits. This was the greatest care that David took, and the sole subject of his most serious consideration, what shall I return unto the Lord for all the favours which he has confirm'd upon me? But O blessed King and Prophet give me leave to ask thee what are those favours? 'Tis true he has rais'd thee from the Station of a Shep­herd to the dignity of a King, He has enabl'd thee to encounter a Giant, and to get the bet­ter of him too, He has often protected thee against the evil Spirit of Saul, and has pre­serv'd thy life from all the wicked and trea­cherous attempts he made to destroy thee; these are great obligations indeed, and de­serve thy grateful return; but are nothing to the benefits which we have receiv'd at his hands; his love for us was so great that he suffer'd death to bring us to life everlasting; and left unto us for food to our Souls, his most precious body and blood; certainly these obligations are unspeakable, and deserve at least that small attonement of returning back unto him our Souls, hearts, and bodys; for as we had them from him, 'tis our weigh­ty [Page 275]obligation to let him have them again en­tirely, and free from any love-to the World, or affection to the Creatures; so that We are to account our selves now and evermore, as only his, and not our own; consequently, We are not to debase our love by placing it upon any worldly object, but to settle it whol­ly upon him alone.

And really if we consider seriously the infi­nite love which thou hast for us, O Lord, We shall finde that we have no love left to bestow either upon the World, or any ter­rene object, no, nor upon our selves; for We must know that love consists in action, and the more it acts or suffers, the greater is the perfection thereof; how great then must thy love be O Lord, being thou hast wrought such Stupendious works for our Salvation, & still dost continue to work the like for our preservation; the Sun, the Moon, Omnia subjecisti sub pedi­bus ejus, over & bo­ves univer­sns insu­per & pec­cora Cam­pi; Volu­cres Coeli & Pisces maris. Psa. 8.8. and the Stars have their being from thee O Lord, up­on our account, it was meerly for our sake thou hast created them. It was for our love thou hast brought out of nothing what won­ders of nature we see dayly before our eyes; that so great, and so beautiful a diversity of odoriferous flowers, of sweet herbs, of deli­cate fruit, of fine Trees, and all other vari­eties which the Earth produces; It was by thy orders, and for our entertainment and [Page 276]comfort: Do we not see how the Corn grows for to feed us, how the wool encreases for our cloathing, and all Beasts are left to our disposing? thou hast also order'd the very Rocks to open their bosoms and refresh us with their Springs; and not only the Earth supplys us with all it's productions; but also all other Elements are so many store-houses to supply our wants, the Sea, the Rivers & Brooks have orders from thee to supply us with fish, the Air with fowl, and the fire with heat. Nay, the very Angels have their under­standing from thee with that obligation to preserve and protect us from all disasters both at home and abroad. Angelis suis man­davit de te ut custodi­ant te in omnibus vijs tuis. Psa. 90.13. If patience be a tri­al of love, where shall we finde so great an ex­ample of that heavenly virtue, as thou hast shown to the World in thy most bloody passi­on and cruel death for us poor, miserable, and wretched Sinners, and also in thy most graci­ous for bearance with us, as often as we trans­gress thy Laws, and rebell against thy self. If a King, after his Vassals had a thousand times attempted to murther him, should not only pardon them, but also continue still to heap his favours & treasures upon them, Rursum crucifiger­tes Chri­stum in Cordibus vestris. Heb. 6: 6. cer­tainly We would conclude that his love for them was excessive great, what ought We then to say of thy love, O Lord, who suffer­est us incessantly to crucify thee, our Crea­tour, [Page 277]our Redeemer, and glorious King, yet thou art still silent, and the excess of thy love sets a stop to the current of thy Justice. O Lord says the Prophet royal, what is man that thou art mindeful of him: but I may add, Lord, Quid est homo quod me­mor es ejus. Ps. 8.5 what is man that the Holy Trinity must have so great a love for him? The E­ternal Father delivers up into the hands of his mortal enemies his only and dearly beloved Son to suffer the most bitter death of the Cross for our Redemption. The Son leaves unto us his Real Body and Blood under the species of Bread and Wine to comfort, and strengthen our Souls against all the temptati­ons and snares of the Devil; and the Father and the Son together send us the Holy Ghost, by whose grace We are made partakers of thy divine nature: Divinae na­rurae con­sortes effi­cimur. 2 Pet. 1.4. can there be imagin'd a more intense, more real, or more tender love then this? If the right payment of love, must be love, and that in an equal measure too, how shall we be able to requite thy love; it's altogether out of our power, unless thou wilt be pleas'd to accept of our offer to have no more love but for thee, no will but thine, and to requite thy great love with an ardent love hereafter for all good works, and a virtuous life; for thou art not content we should only love thee with our tongues, no, thou dost re­prehend those, who cry unto thee, Lord, [Page 278]Lord, and do not what thou commandest: We must therefore love thee in all fincerity, we must suffer for thee, and make thee par­take of all what we have that is good, or may be pleasing unto thee, We must love thee tru­ly, who so much loved us; we must resolve to trample the world under our feet, and al­so (if occasion be) to lose honour, wealth, and pleasures, rather then decline from thy love; but that we may the better perform our re­solution, let us know from thee, O Lord what the World is; and how dangerous it is to bestow our affections upon it.

O Man! thou must never repute him hap­py that depends upon the World for his happiness; for nothing can be more pre­posterous then to place the good of a reason­able Creature in unreasonable things, and yet as it is a common mistake to account those necessary that are superfluous, so it is altoge­ther as common with men to depend upon the World for the felicity of life, which arises only from virtue. There is no trusting to its smiles, no more then there is to a calme at Sea, which will swell and rage in a moment, so that the Ships are swallow'd up at night, in the very place where they sported themselves in [Page 279]the morning. The world has the same power over Princes, that it has over Empires; over Nations, that it has over Cities; and the same power over Cities, that it has over private men. Where's that Estate that may not be follow'd upon the heel with Famine, and Beg­gery? That Dignity, which the next moment may not be laid in the dust? that Kingdom that is secure from desolation and ruine.

The burning of Lyons may serve as a Pre­sident to shew that nothing can be safe, or sta­ble in this World, it may likewise teach men to stand upon their guard, and arm themselves against all surprises. The terror of it must needs be great, for the calamity is almost without example. If it had been fir'd by an Enemy, the flame would have left some far­ther mischief to be done by the Soldiers; but to be wholly consum'd, was a prodigious ac­cident! and perhaps an Earthquake so per­nicious as that, was never heard of: so ma­ny rarities to be destroy'd in one night; and in a profound peace to suffer an outrage beyond the extremity of war, who would believe it? but twelve hours betwixt of fair a City and none at all: It was laid in ashes in less time then it would require to tell the sto­ry. That the Inhabitants should stand unsha­ken in such a calamity is hardly to be expect­ed; and their wonder could not but be equal [Page 280]to their grief. This dismal accident should teach all men to provide against the possibili­ties, that fall within the Power of so cruel an Enemy, as is the World; for this Tyrant having all external things under his dominion will sometimes smile at poor Silly Mortals, & invite them to tast of his pleasures, and a­nother while, he will turn them off with a frown, and destroy them with mischiefs whereof they are to seek for the Author. No time, place, or condition is excepted from his Tyranny; he makes their very pleasures painful to them, and makes War upon them in the depth of Peace; he turns the means of their Security into an occasion of fear: he turns a Friend into an Enemy, and makes a mortal Foe of a deer Companion: his Slaves shall be sure to suffer the effects of War with­out any Adversary; and rather then fail, even their felicity shall be the fatal cause of their utter destruction.

Lest they should either forget, or neglect his power; every day produces something extraordinary. He persecutes the most tem­perate with sickness; the strongest constitu­tion with the Ptisick; he brings the Innocent to punishment, and the most retir'd he assaults with tumults. Those Glorys which have grown up with many Ages, with infinit labour, and expence, and under the favour [Page 281]of many Auspicious providences, one day scatters, and brings to nothing. He that pro­nounc'd a day, nay an hour sufficient for the destruction of the greatest Empire, might have fallen to a moment. It were some com­fort yet to the frailty of mankind, and of humane affairs, if things might but decay as slowly as they rise, but they grow by de­grees, and they fall to ruine in an Instant. There is no true felicity to be expected from the World in either private or publick affairs. Men, Nations, and Citys have all their fates, and periods: Their very entertainments are not without terror, and their calamity rises where they least expected it. Those King­domes which stood the shock both of For­reign Wars, and Civil, come to destruction without the sight of an Enemy. A man may be safe to day, and happy in the love of his Country, but to morrow he may be in trou­ble, and cast either into Prison, or Banish­ment: To day, in pleasure, peace, health; to morrow broken upon the wheel; led in Triumph one day, and the next in the Agony of a mortal Sickness. What the World gives this day, he may take the next; and he that trusts to his favours, shall either finde him­self deceiv'd or if he be not, he will at least be troubl'd because he has but fallible means to depend upon. He throws his gifts among [Page 282]his slaves, and they (silly Souls) sweat and scuffle for them; never considering how few are the better for that which was expect­ed by all. Some are transported with what they get; others tormented for what they miss, and many times there's a Leg or an Arm broken, or a man killed in a contest for a thing of no more value then a counter. He gives them Honours, Riches, & Favours, only to take them away again; either by violence, or treachery, so that they frequent­ly return to the damage of the receivers. He throws out baits for them, and sets traps, as they do for Birds and Beasts; his bountys are snares, and Limetwigs to them; They (poor Souls) think they have taken a great prize, but they are themselves taken. If what Riches, Pleasures, or Dignitys the World gives had any thing in them that were sub­stantial, they would some time or other fill, and quiet the receivers; but they serve only to provoke their Appetite, without any thing to allay it, unless Pomp, and ostentati­on. In fine, this I conclude upon; that the Empire of the World is but imaginary, and that whosoever serves it, makes himself a voluntary slave; the best, and safest course that men can take to exempt themselves from the tyranny and slavery thereof, is to be neither dejected with his injurys, nor dazl'd [Page 283]with his flattery, and favours. When Zeno was told that all his substance was drown­ed; why then, says he, the World has a mind to make me a Philosopher. 'Tis a great mat­ter for a man to advance his minde above his threats, or flatteries; for he that has once got­ten the better of him, is safo for ever; and to come to this point, all mortals should follow the dictates of the Wise, for the things that are always contemn'd by them, are really de­spicable, and vain in themselves.

Solomon was absolutely the wisest Prince that ever appear'd upon the Stage of this World, and the most experienc'd in the Peace, 2 Parab. Prosperity, Riches and Glory thereof. All the Potentates and crown'd Heads of the Earth thought themselves happy for ever, had they but the Honour to behold his Face, to hear him speak, and be eye-witnesses of his wisdom and renown'd felicity. The Riches, the Pleasures, & treasures of all other Princes, (were they all collected in a heap) would be nothing to his: for he had yearly Six hundred Sixty Six Talents of Gold, beside what Tribute he had pai'd unto him anually by the Kings of Arabia, and other Princes: As for Silver, it was as plentiful with him, 3 Reg. 4. as Stones are with the Mountaineers: his Plate and Jewells were without number: His Throne was supported with several figures [Page 284]of Lions, and other Beasts, all made of mas­sive gold. His Apparel and Armour were as precious, as they were numerous; he had all the Kings, from the Philistines River unto Egipt at his beck to serve him when ever he had occasion to command them. He had forty thousand Saddle-horses in his Stables, 3 Reg. 11. and twelve thousand Chariots, and threescore thousand horses with double their number of furniture to use upon occasion. He had two hundred Spears all of Gold, each valu'd at six hundred Crowns in gold, and three hundred bucklers guilt each with three hundred crowns of gold. He had every day spent in his house one thousand nine hundred thirty and seven Quarters of Meal and Flower; thirty Oxen with an hundred Wethers, besides all sorts of Foul and Venison to a vast quantity, He had seven hundred Wives that were his Queens, and three hundred Concubines besides: yet after all this Earthly Wealth, Pleasures, Trea­sures, and even what his heart could desire, this was his feeling of them, vanitas vanitatum, & omnia vanitas: Eccles. 1. vanity of vanities, and all is but vanity, by which S. Jerome understands the greatness of his vanity, which was indeed above all vanities that may be devis'd. And Solomon himself confirms it by several Exam­ples, In c. 1. Ecc. Ibid. and by his own experiment too: I have, says he, been King in Jerulalem, and deter­min'd [Page 285]by my wisdom to seek out the nature of all things, and have seen, that all under the Sun, are meer vanitys and affliction of Spirit. I said in my heart, Cap. 21. I will go and a­bound in all delights, and in every pleasure that can be had, or thought of; and I saw that this was also vanity. Ibid. I took great works in hand, made great Palaces, Sumptuous Houses, costly Stables, Strong Towers, Plea­sant Ramparts, vast Vineyards, delicate Gar­dens ful of fine Flours and all sorts of herbs that can be nam'd, great Orchards planted with all kinde of Trees: I made my Fish­ponds to water my Trees: I had a great train of Servants Men and Women, and a nu­merous Family, great herds of Cattle far be­yond all that ever my Predecessors were ma­sters of in Jerusalem. I brought into my own Treasury the Gold and Silver, the Riches and Jewels of all my neighbouring Kings and Princes. I had a vast number of Musicians and Singers, both of Men and Women, wherein the Children of men do place their chiefest delight. I had a great many artificial curious and costly Cups to drink Wine; In fine what­ever things my Eyes and Heart could fancy, it was out of hand provided for them, I did never restrain them from taking their plea­fures: But when I came to reflect seriously with my self upon all my actions, and works [Page 286]wherein I had taken so much labour and toil both in minde and body; I made this con­clusion and firmly believe that all was va­nity, and affliction of minde. Job was like­wise a most wise and holy man, Job 1.2, 3, 4. &c. he was per­fect and upright in all his ways, He was a man that fear'd God, & eschew'd all evil, there were born unto him seven Sons and three Daughters whom he had educated in the fear and love of God. His substance was seven thousand sheep, three hundred Camels, five hundred yoke of Oxen, five hundred she-Asses, a vast treasure of Gold and Silver, abundance of Plate, and Houshold-stuff, a numeroms Family; In fine, he was the richest and most powerful of all the Men of the East, yet in a moment he was made the poorest, and the most afflicted of all mankinde. He was reduc'd to that extremity, that his dea­rest Friends would not abide the sight of him; thus was he cast out of doors, and forc'd to lye upon a dunghil; where he makes this sad complaint, which is enough to breed in the hearts of all mankinde a continual abhor­rence of the World, and all its allurements. How long, says he, to his false and dissem­bling Friends, will ye vex my Soul, and break me in peices with words? These ten times have ye reproached me: You are not asham'd that you make your selves strange to [Page 287]me. And be it indeed that I have err'd, mine errour remains with my self. If indeed ye will magnify your selves against me, and plead against me my reproach: Know now that God has permitted the World, and the Devil to overthrow me, and compass me with their nets. Behold I cry out of wrong, but I am not heard; I cry out aloud, but there's no Judgment. They have fenc'd up my way that I can't pass, and have set dark­ness in my paths. They have stript me of all my substance wherein I glori'd, and have taken the Crown from my head; They have also destroy'd me on every side, and have put my Brethren far from me, and made my ac­quaintance even estranged from me; so that my Relations have fail'd me, and my fami­liar Friends have forgotten me. They that dwell in my house Ridicule me, and my maids count me for a Stranger, I am an Alien in their sight. I call'd my Servant, and he gave me no answer; I entreated him with as much humility as possible, and he rebuk'd me. My Breath is loathsome to my Wife, and tho' I intreated her for the Childrens sake begotten of my body, yet she would not come near me. Nay, even young Chil­dren despise me; I arose and they spake against me. All my inward Friends abhorr'd me; and they whom I lov'd, are turn'd a­gainst [Page 288]me. O man! can there be a greater motive to hate and abhor the World, to de­spise it's pleasures, to make nothing of it's allurements, and never to confide, or place any trust in it's false and dissembling friend­ship, then to see how Tyger-like, they all combine together to work the utter de­struction of this poor, innocent, and harm­less Prince who was seen one day to be the most opulent, the most famous, and the most respected of all Men, of his Age, and on the fame day to be made a poor, loathsom, crasy and despicable creature, cast out of doors, and laid upon a dunghil all full of Ulcers from head to foot, abandon'd by his Wife, by all his Friends, by his Servants, and e­ven by those friends who made up their fortunes under him, and for whom he had as great a kindness, as a Father could have for his Children.

But alas! to see Friends and Favourites so much estrang'd, and so ungrateful to their chief Benefactours is no novelty, 'tis of as ancient a date as is, in a manner, the Crea­tion of the World; was not Cain so ungrate­ful and treacherous to his Brother Abel, as to invite him into the Fields under the noti­on of kindness, but really, and with an abso­lute design to murther him, as it fell out, for being jealous of his prosperity, and of his [Page 289]being more in my favour then himself, he made an end of his life in that very place, where Abel thought to meet with his pleasure, And was not this same Cain murther'd by his own Grandchild Lamech, Septu­plum ultio dabitur de Cain, de Lamech, vero sep­tuagies septies. Gen 4, 24. Per quae quis peccat per haec & punietur. St. Amb. Maledi­ctus Cha­naan ser­vus servo­rum erit fratribus suis. Gen. 9.25. to let all people know that such treacherous proceedings will have their due punishment at last, and that they shall be chastis'd in the same manner as they have offended me. If the ingratitude of Brothers and Friends be so displeasing to me as to deserve my indignation and wrath in so high a measure, what severe punishment must Children expect that are ungrateful, and cru­ell to their Parents. Read in the book of Ge­nesis what afflictions were heap'd upon Cham for being so ungrateful to Noah the Just, who was his Father; and the Saviour of all man­kinde too, After the Deluge was over; he planted a Vineyard, and he drank of the Wine to that Excess that he lay uncover'd within his Tent, and when this Cham his younger Son beheld his nakedness, he laugh'd, & ridicul'd the good old Man; who no sooner was a wake (and discerning what Cham had done) but was extreamly mov'd, and in the bitterness of his heart, he gave him his male­diction, which fell soon after upon him, and continu'd successively to his whole generation.

Absolon came to be so great a Monster to his Father; that he rebell'd against him, brought [Page 290]the greatest part of the Nation into his facti­on, and march'd towards him with a resolu­tion to deprive him both of his Life and Scep­ter; what a deplorable condition was the Father brought to, when he saw his own dearly beloved Son, and all his subjects in arms against him: Himself left alone with a few Friends that stood by him, banish'd from his Palace, revil'd by his Subjects, call'd a thousand Rogues, Stones flung at his head. Shall this affliction from a Son to so good a Father, Tulit Joab tres lance­as in manu sna, & in­fixit eas in corde Ab­solom. 2 Reg. 18.14. Three lan­ces for the three times he disturbed the Nation remain without punishment? no, Absolon's heart shall be pierc'd through with as many lances as he created disturbances in the Kingdom, and sorrow to his Father; and this punishment shall be perform'd by the dearest of all his friends, which of necessity must be an extream addition to his great mis­fortune. Augustus was a most gracious Prince when he had the power in his own hand; and so careful of the welfare of his Subjects, that they had, no less, then reason, to think them­selves most happy under his Government, for he kept them in peace with all the World, so that they could trade both far and near without any fear of being molested, or their Ships in danger of being taken by any Enemy, in their voyages abroad, or coming home; he gave them as much of their Liberty as they could reasonably expect, and as much free­dom, [Page 291]and Priviledge as their hearts could de­sire, but they (ungrateful Wretches) kick'd at all his kindeness, and resolv'd inhumanely to rebell against him; and who must be the chief head of their Faction, but Cinna, a man so much indebted to Augustus for his manifold favours conferr'd upon him, and above all o­ther kindnesses, for giving him his life, which he had before forfeited upon such another wicked action: The design was laid, and or­der'd that Cinna with two more of his Con­federates should invite Augustus into his Chariot, and when he was therein, to deliver him unto his mortal Enemies, or murther him in the very place, If he had made any resist­ance: but another circumstance which does aggravate his ingratitude to the highest pitch, is, that when he had one hand extended to subscribe unto this horrid Plot against his life, he had another ready to receive more of his favours, for at the same time Augustus made him a Consul, which was an honour (as he confess'd himself) he durst not so much as desire. What shall I say of the monstrous ingratitude of Brutus against so good a friend, and Father too, as Julius Caesar was to him, for he was not only content to heap honours and dignities upon him, but did adopt him for his own Son, and Heir apparent to all his worldly wealth, this so extraordinary a kind­ness [Page 292]should move the heart even of the great­est of Tyrants to lay down his life in defence of so good a friend, yet it was not able to mollify the stony heart of Brutus, for he was the very first that approach'd him with his naked dagger to give him his mortal wound in the very Senate-house. These and several other such miscariages tarnish'd the Lustre of their glorious actions, and forc'd me to re­move their Empire into another Nation, which is already come to be as treacherous & ungrateful, in a manner to me as the Romans have been one to another: for I see they have combin'd with my Enemies to afflict and op­press my Members upon Earth, and lessen the beauty and immunity of my Church-mili­tant: These are crimes far exceeding the falshood, and treachery of the Romans, be­cause they were Heathens, without any know­ledge of my infinite Attributes, of my Su­pream Majesty, of my omnipotent power, and also were depriv'd of the light of grace, which are the eminent favours I have impart­ed to them; but I see they turn them all to the wrong use; which certainly will rise in Judg­ment against them in the dreadful day of my visitation. But alas! Interest is the only friend­ship of the World; and where it is not to be had, there's no favour, no, nor common civility to be shown. O Ungrateful World! [Page 293]Woe is he that will settle his affections upon thee after all these convincing Presidents of thy most horrid baseness. Now, Man! let me hear thee discourse of its falshood, and vani­ties: and give me an account of what my Doctors and able Divines say of it.

O Most Gracious Saviour! thou hast throughly convinc'd me of the fals­hood and vanitys of the World, and hast said as much of its transitory pleasures as is able to breed in the hearts of all men an everlast­ing abhorrence of them, but because thou de­sirest to hear what the Doctours, and the able Divines of thy Church speak of 'em, I will begin to relate thy beloved Disciples opinion of them; he tells me in the first place, 1 Joan. 2.10, 11. &c that whosoever hates his Brother is in Darkness, and walks in darkness, and knows not whe­ther he goes, because that darkness has blind­ed his eyes; and this I think is sufficient to re­strain the malice, hatred, and mortal animo­sities, which Christians have one against ano­ther: In the second place, he earnestly in­treats us all not to love the World, neither the things that are in great esteem with the World, and the reason he gives for it, is, that if any love the world, or its allurements, the [Page 294]love of thy Celestial Father is not in his heart; for all that is in the World, is the Lust of the flesh, the lust of the eyes, and the pride of life, with their attendants, and several bran­ches, which thy Father hates mortally, and therefore if We pretend to be of the happy number of his Children, We must be of his minde; and declare by our actions the mor­tal hatred we bear them; and especially be­cause the World passes away, and the lust thereof; but he that does thy will, (which is the same with that of thy Father) abides for ever.

To begin with the lust of the flesh, I must speak of the pleasures of the Palate, which is one of the most dangerous branches thereof; for it deals with us like the Egiptian Thieves, that Strangle those they imbrace. I must con­fess that I am amaz'd to hear of the Luxury of Nomentanus and Apicius, that entertain'd their very Souls in the Kitchen; they had the choicest musick for their ears, the most diverting spectacles for their eyes; the choi­cest variety of meats, and drinks for their Pa­lates, and what was all that but a merry mad­ness? 'Tis true they had their delights but not without heavy and anxious thoughts, e­ven in their very enjoyments; besides that, they are follow'd with repentance, and their very frolieks are little more then the laugh­ter [Page 295]of so many people out of their Wits. Their felicities are full of disquiet, and nei­ther sincere, nor well grounded; but they have need of one pleasure to support another. and of new prayers to forgive the errors of their former. Their life must needs be wretch­ed, that get with great pains, what they keep with greater. One diversion overtakes another: hope excites hope: Ambition be­gets ambition; so that they only change the matter of their miseries, without feeling any end of them, and shall never be without pros­perous, or unhappy causes of disquiet. What if a body might have all the pleasures in the world for the asking? who would so much unman himself, as by accepting of them, to desert his Soul, and become a perpetual Slave to his Senses? Those false and miserable Pa­lates that Judge of meats by the price and dif­ficulty, not by the healthfulness, and tast, they vomit, that they may eat, and they eat that they may fetch it up again. They cross the Seas for rarities, and when they have swallow'd them, they will not so much as give them leave to digest.

But what was the end of that Apicius? of that corrupter of youth, and plague of the Age he liv'd in? after he had spent a prodi­gious fortune upon his belly, he poyson'd himself for fear of starving, when he had [Page 296]250000. Crowns in his Coffers; which may serve to shew us, that it is the minde, and not the Summ that makes any man rich. But why do I call that poison, which was the whol­somest draught of his life? his dayly glutto­ny was poison rather, both to himself and others. His ostentation of it was intollerable; and so was the infinite pains he took to mis­lead others by his example, who went fast e­nough of themselves without driving.

It is indeed a horrid shame for a reasona­ble man to place his felicity in those enter­tainments, and appetites that are stronger in Brutes. Do not Beasts eat with a far better stomach? have they not more satisfaction in their Lusts? and they have not only a quick­er relish of their pleasures, but they enjoy them without either scandal or remorse. If sensuality were happiness, Beasts were hap­pier then Men; but humane felicity is lodg'd in the Soul, not in the Flesh. They that de­liver themselves up to Luxury, are still ei­ther tormented with too little, or glutted with too much; and equally miserable, by being either deserted, or overwhelm'd: They are like men in a dangerous Sea; one while cast dry upon a Rock, and another while swal­low'd up in a whirl-pool; and all this from the mistake of not distinguishing good from evil. The Huntsman that with much la­bour, [Page 297]and hazard takes a wild beast, runs as great a risque afterwards in the keeping of him; for many times he tears out the throat of his Master; and 'tis the same thing with inordinate pleasures; the more in number, and the greater they are, the more general and absolute a Slave is the Servant of them. Let Mortals say what they will of him, and let the common People pronounce him as happy as they please, he pays his liberty for his delights, and sells himself for what he buys. But who must be the Purchaser? Who? but the Devil that plays the Host in this world, Amos 1. Tob. 2. and will serve them at an inch with what delights or pleasures they desire, but will be sure to write up all in his black book, and take an exact account thereof at the day of their death, then he will not fail to bring in the whole reckoning, and charge them with all; their mirth shall be then chang'd into mourning and lamentation, and if they be not able to make atonement, and discharge their accounts, they shall hear, to their eter­nal sorrow, this thy dreadful Sentence, Quantum in deliciis fuit, tan­tum date illi tor­mentum. Apoc. 18. look how much they have taken of their delights, so much torment do you lay upon them.

A wise and discreet Traveller, when he comes into an Inn, tho' his Host should set before him most rare and delicate meats, to banquet at his pleasure; yet he will forbear, [Page 298]and restrain his appetite meerly in considera­tion of the price, and of the journey he has to go; and takes nothing but so much as he knows well how to discharge the next morn­ing at his departure; on the contrary a fool will lay hands on every delicate bit that is presented to his sight, he will act the Prince for a night or two: but next day when it comes to be discharg'd, he is sorry for what he had done, and would wish he had liv'd on­ly upon bread and water, rather then be put to that vexation and disgrace too, as to part with all his mony for his belly. The custom of thy Church O Lord, is to fast the eve of every great feast, and then to recreate their Spirits the next day, which is the Festival it self. This represents very well the abstinent life of thy good Servants in this World, for which they deserve to be nobly treated, and made much of in the World to come: but the custome of this World is quite opposite, for they will eat and drink merrily, let the Host bring in what reckoning he will; but when payment is demanded, and that they can't get off without the Sum laid in his hand, Risus do­lore mis­cebitur, & extrema gaudii lu­ctus occu­pat. Pro. 14 O then all their mirth is forgot, and as much a­sham'd they are at their laughing and ranting, as is a dog when his tail is cut off. This is the character that Holy Scripture gives of the pleasures of the World; laughter shall be [Page 299]mingl'd with sorrow, Melius est ire ad do­mum lu­ctus, quam ad do­mum con­vivii. Ecc. 7 Ubi tristi­tia ibi cor sapientis & ubi gau­dium ibi cor stulto­rum. Pr. 28 Beatus ho­mo qui semper est panidus. Ibid. and mourning shall come at the latter end of mirth. It is for this very reason that the Wise holds it better to go to the house of sorrow, then to the house of feasting: and the cause why, is, that where sadness appears, there the heart of the wise man is lodg'd: but where mirth is, there is the heart of fools; and for conclusion, he gives me this wholesome document, happy is the man that is always fearful, which is the same thing that the Holy Ghost recommends to e­very man; to walk carefully and upright with God, thinking upon his commandments, how we keep and observe them; how we re­sist temptations, how we mortify our flesh, how we bestow our time, talents, and riches which he was pleas'd to lend us; how we la­bour to make up a plentiful harvest of good works for the obtaining of Heaven, what ac­count we could give him, if he had summon'd us at this very moment to appear before him. O that, We were so happy as to make of these good thoughts our frequent meditation, I am certain We should have no time to spend in the idle pleasures and pastimes of this World, but alas! our grand misfortune is, that we never trouble our brains with 'em, we will rather think of what our Kitchens can afford. To see what a number of Cooks, what a va­riety of meats a noble-man will have, 'tis to [Page 300]be wonder'd that so much provision should be made for one belly, and that so many peo­ple should be employ'd to bring up the Luxu­ry of all tasts in one dish, which is rather like a vomit then a soup; but they have their punishment even in this World, for from their compound dishes, arise com­pounded diseases, which require compound Medicines. 'Tis the same thing with their mind, that it is with their Tables; simple vices are curable by simple Councels, but a general dissolution of manners is hardly overcome: They are overrun with a publick, as well as with a private madness. The Phy­sitians of old understood little more then the vertue of some herbs to stop blood, or heal a wound, and their firm and healthy bodys needed little more, before they were corrup­ted with Luxury and pleasure: And when it once came to that, their business was not to lay hunger, but to provoke it, by a thousand inventions, and sauces. That which was ali­ment to a craving Stomach, is become a bur­then to a full one. So that Luxury may be look'd upon as the offspring of all their di­seases, as paleness in the face, trembling over all their body, a weakness in all their joynts, their bellys stretch'd, Multa fla­gella pec­catoris. Psa. 31.10. a suffusion of choler; the torpor of the nerves; and a palpitation of the heart, megrims, torments of the eyes, [Page 301]and ears, headach, Gout, Scurvy, several kinde of Feavours, and putrid Ulcers: with many other diseases, that are but the just pu­nishment of Luxury.

What shall I say of drunkenness, which is a voluntary madness; it emboldens men to act all kinde of mischief; it both irritates wick­edness, and discovers the same; was it not in his drunken fit that Alexander took the life of Clitus upon the point of his Sword, tho' he was the dearest of his Friends, and the chief of his Favourits? It makes them that are insolent, prouder, and those that are cru­el by nature put on the fierceness of an anger­ed Bear; it takes away all shame. Eece ca­put Holo­fernis, qui in con­temptu su­perbiae suae Deum Is­rael con­tempsit, & tibi interi­tum mina. batur. Ju­dith. 13.28 He that is peevish breaks out presently into ill words, and blows too, and values not to strike even his Wife and Children. A drunken mans tongue trips, his head runs round, he stag­gers in his pace, but the next morning he will certainly meet with those diseases which usually follow this vice. How many publick mischiefs it has done, how many warlike na­tions, and strong Cities, that have stood in­vincible to several attaques, and Seiges, has drunkenness overcome? how many great Armys has it defeated. Did not the drunken­ness of Holofernes bring a total destruction upon the Assyrians, and at the same time an exceeding joy to the people of Israel, when [Page 302]they beheld his head cut off by the hands of a Woman which was of a masculin courage. Yet we may see many in the World that hold it to be a peice of gallantry to drink the com­pany dead? a magnificent Virtue indeed, to swallow more wine then the rest, and yet at last to be out-done by a hogshead.

But there's yet another peice of gallantry, that is as brutish as th'other, and what is that? 'tis to invert the offices of day, and night: as if their eyes were only given them to make use of in the dark: Is it day, they will cry, O then 'tis time to go to bed. Is it night? why then 'tis time for us to rise. They will Sup in the morning, and Dine at midnight. In fine, I must conclude that they are the most miserable of all mortals, that deliver themselves up to their palates, or to their Lusts: For the pleasure is short, and the end of it is either eternal shame, or a speedy, and hearty Repentance.

What shall I say of vain-glory, which is a disordinate desire to be well thought of, to be in the esteem of the World, receive the applause, and good word of all people, to be prais'd and glorifi'd of Men; this indeed is a great vanity, yet, 'tis the common distem­per of all men, and creeps into the breasts, even of the most religious among them; had I seen a man run up and down the streets [Page 303]after a feather, which is toss'd to and fro with the winde, certainly I would imagine him to be either a perfect fool, or a little maddish, I can have no better opinion of a man that is ca­ried away with the wavering blast of several mouths, for as this man might weary him­self out before he got the thing which he fo earnestly follow'd, and when he had it, it is at best but a feather, so a vain-glorious man may labour a long time, before he attain to his aim, which is a popular applause, and when he has it, it's not worth to him a pins head, being but the breath of a few mens mouths, that does alter upon every light oc­casion, and now makes him great, now little, now good, now bad, and at another time nothing at all.

O Lord! Matth. 27. Joan. 8. Joan. 9. Matth. 21. Mar. 27. Luc. 23. thou art a sufficient Evidence to prove this truth, for thou hast been toss'd to and fro in the opinion of men; some have said that thou wert a Samaritan, and had a Devil in thee; others, that thou couldst not be a Prophet, no, nor a man sent from God, being thou didst not keep the Sabbath-day, o­thers, to the contrary, alledging that if thou hadst not thy commission from above, thou couldst not work so many and such stupendi­ous Miracles; so that there was a strange di­vision among them upon the whole matter: In fine, the conclusion of the dispute is a main [Page 304]argument of the Worlds vanity, for upon Palm-Sunday they receiv'd thee into Jerusa­lem with the Solemnity of Hosanna, casting green branches, and even their apparel under thy feet; but on Thursday and Friday fol­lowing, they all cry'd out Crucifie against thee, and preferr'd the life of a Barrabas, of a wick­ed Murtherer, before that of a pure, spotless, and most innocent Lamb, who came to wash off our sinful spots with the effusion of his most precious blood.

Understand this ye brutish among the Peo­ple; Inteliigite haec insipi­entes in populo & stulti ali­quando sa­pite. Psa. 94.8. and ye fools, when will ye be wise to consider, if they dealt thus with the Saviour of the World, who was the holiest that ever trod upon the Earth, and wrought more mi­racles then all the books of the World are a­ble to contain, which in all reason might have purchas'd him a glorious Name, Fame, and Honour among the people; why will you o­ver-labour and toil your selves for an unset­led blast of vain-glory? Why do you cast your labours into the winde of mens mouths? Mihi au­ [...]em pro minimo est ut a vo­bis Judi­cer, aut ab humano die. 1 Cor. 4.3. Why do you place your Riches in the lips of wavering and unstable men, where every Flatterer may rob you of them, have you no surer Coffer to lock them up in? St. Paul was of another minde when he said, I esteem it little to be judg'd of you, or of the day of man, And he had a deal of reason; for what cares [Page 305]he that runs at the Tilt, if the ignorant Peo­ple that stand by, do give Sentence against him, so the Judges be of his side. Jesu filii David mi­sereremei. Luc. 18.38. Had the blinde man in the road to Jericho, depended on the approbation and liking of those that were going by, he had never receiv'd from thee O Lord, the benefit of his sight, for they would not have him to run after thee, no, nor cry out to thee for a cure.

If we believe St. Ambrose, he will tell us, that a vain man is no better then a wind-mil, for he will run on, if he be prais'd; but if he feels not the gale of a popular applause to blow up his Sails, he is presently daunted, & quite out of heart; no more will the wind­mil grinde nor make any meal, but accord­ing as the blast shall hold favourable, & blow into its ribbs: Dan. 31. so that I may very well com­pare him to the Babilonians, who with a little sweet mufick, were made to adore any thing whatsoever. 'Tis therefore I believe that Ho­ly Scripture says, As Silver is tried in the fire by blowing it, so is a vain man tried in the mouth of him that praises, and the similitude is very true, for as Silver, if it be good, suf­fers no detriment thereby, but if it be other­wise, it goes off like a shaddow, and leaves nothing behinde it but nasty dross; It's even so with a vain man, he is overjoy'd when he is prais'd, but if he hears nothing said to his [Page 306]commendation, he is heart-sick: How many have we seen put beside themselves with joy of their praises, and afterwards brought down with a contrary winde of contempt, and dri­ven even upon the very borders of despair? how many do we see dayly extoll'd in their Sins, and cry'd up in their wickedness? how many palpable and intollerable flatteries do we hear both us'd, and accepted of dayly, for I see none give it a repulse, as David did, Away says he, with this Oil and Ointment of Sinners, let it not come upon my head. We are all created for Heaven, and why should we not rather imitate the Citizens thereof, then those of this World that are so much enamour'd with it's vanities, and so far in­gag'd in the follys thereof. The Angels and Saints seek for no honour to themselves, but leave all to God, and shall We poor silly wretches desire so ardently to be glorifi'd? for what? Psa. 9. is it for our dignities, for our ho­nours, for our vast Estates? These I must confess are great matters in the fight of silly Mortals, they are Jewels of an extraordina­ry price, and to purchase them, they don't scruple to lay down even their Souls in ex­change to the Devil for them; the Christians in Jewry were so much enamour'd with them, Joan. 11. Toan 19. that they would not confess thee O Lord, in publick, nor make open profession of thy [Page 307]Faith. This brought an everlasting remorse upon Pilate's injustice, Act. 26. for tho' he knew thou wert innocent, yet to keep in favour with the Jews, and to continue his place under Caesar, he condemn'd thee to dy the death even of the greatest Malefactours. Agrippa and Festus were convinc'd of th'integrity and truth of St. Paul's doctrine, yet these Remo­ra's diverted them from making profession thereof. And does not the same consideration withhold Millions of Souls in this corrupt Age we live in from embracing the means of working their Eternall Salvation? O! Nollite esse Pueri sensibus. 1 Cor. 14. says St. Paul to such silly Souls, be you not Chil­dren in understanding; and why? because it is usual with children to set a far greater va­lue upon a painted table, then upon a precious Jewel; what are all the honours, dignities, and treasures of this world but painted stuff, acquir'd with a deal of labour, preserv'd with abundance of fear and care, and lost with as much grief and sorrow. I remember in my own days, that Monsieur Fouket, the greatest Favourite the King of France had, was invest­ed with the chiefest honours and dignities that a subject could pretend to, and his heart was so swel'd up with Pride, that he choos'd for a motte, Quo non Ascendam, but I remem­ber also that all his ambition and glory va­nish'd in one night, for the King being in­form'd [Page 308]of his design to make bimself absolute Master of the Isle of Rae, seiz'd upon his earth­ly substance both at home and abroad, and condemn'd his Person to a Prison during his life, whereupon this Jest was made of him, and writ under his Coat of Arms, Quo non descendam; for certainly it was a prodigious toss, to be thrown down from the height of prosperity, to the depth of Adversity, and in one night.

Now let us consider any state or dignity that we most affect, and reason thus, many have already mounted up so high, but they were forc'd to descend again, by the appoint­ment either of Death or of Fortune, and which was the greater, either the joy of get­ting, or the sorrow in loosing it? where are now all those Emperours, Potentes potenter tormenta patientur. Sap. 6.7. those Kings, those Princes, those Popes and Prelates, who re­joyc'd so much in their days at their own advancement? There's not a word of them now, they are clear out of mens memory, & long since rotten in their graves. Now every mecanick fellow may boldly walk over their heads, whose faces heretofore might not be seen without a ticket for admittance into their inner chamber of Presence, and what does their dignities avail them now, only that they are the more taken notice of in Hell (if they be gone down so low) and the far more tor­mented [Page 309]by the Devils.

I can't better compare the vanity of this World, then to a mans own shaddow, which the more he runs after, Omnia arbitror ut stercora ut Chri­stum lucri­faciam. Phil. 3.8. the more it flies from him, but if he flies from it, it will approach him; the only way to catch it, is to fall down on the ground upon it. So We see that those who gap'd after honour in this World, are now so far from having any honour exhibit­ed to their Persons, that their very memory is clear out of date; whereas those who have most fled from it, and have debas'd them­selves to the very lowest degree of mankinde through an excess of humility; are now the most honour'd, even by those that were their enemies in this life. St. Paul made no more of the World and of all its honours and trea­sures, then of common dung, and who is more honour'd now then he, even in this World? who is more commended, and re­member'd in this life, then he, and all others that have follow'd his examples. We may con­clude by this what a main folly it is to have so great an estimate for worldly honours, as to endanger our Souls in the vain and foolish pursuit of them. There are several other va­nitys in the World, which do entangle the poor Children of Adam, in a thousand follys, which are so many baits the Devil flings a­mong them to draw their Souls into his most [Page 310]dark and dreadful Dominion. Some will va­lue themselves upon the antiquity of their Familys, some upon their Wisdome, others upon their beauty and rich apparel, &c. most gracious Saviour thou hast copiously instructed me hitherto in all matters relating to my Salvation, as far as I have propos'd, I hope thou wilt be mercifully pleas'd to let me hear thy sentiments touching the premises, and how dangerous it is to hanker after such toys, and amusements of Children.

O Man! If mortals could trace their de­scents, they should finde all Slaves to come from Princes, and all Princes from Slaves, and therefore I think they are not their crafts-master, when they murmur against nature, and fortune, as if 'twere their unkindeness that makes them in­considerable in the World, when it is only by their own weakness that they make them­selves so: for it is virtue, not pedigree that renders a man either valuable, or happy. It was never heard that I did either reject, or choose any man for his quality, contrariwise, to confound this vanity, when I came down from my Heavenly Father's Pallace upon Earth, to become man for the Redemption of man­kinde; [Page 311]I call'd my self by the name of the Son of man, Matth. 8.20.24.26. and chose to be born of a poor Virgin, for, otherwise I was no Son of man; Joan. 10. and to debase my self the more, I went un­der the notion of a Shepherd, and was call'd so too, 1 Reg. 9. 1 Reg. 26. which is a name of contempt in the World. Moreover when I was to constitute the first King in Israel, I did not seek for one of the most ancient blood, but fixt upon Saul, who was absolutely of the most contemptable, and basest Tribe of the Jews; and after him I selected David, who was a Shepherd too, and the poorest of all his Brethren. Matth. 4. And when I came into the World as aforesaid, with a design to reform it, and spread my Doctrine over all its Dominions, Psa. 49. Quae stulta sunt mun­di elegit Deus ut confundat sapientes, & ignobi­lia mundi & contem­ptibilia elegit De­us & ea quae non sunt ut ea quae sunt destrucret. 1 Cor. 1.27, 28. I did not pitch upon the noblest men to give them my commission, and make them my Patentees, to bring that work to perfection; but even upon the poor­est, and simplest, and those too, that had their lively hood only by fishing, I made my Apo­stles, and Princes of all the Earth, thereby to confound the foolish vanity of this World, that makes so great and estimable, the pree­minence of a little flesh and blood in this life, where there's no merit or virtue to be found. 'Tis certain the original of all mankind was the same, and, it is only a virtuous life, and a clear conscience, that makes any man no­ble; for that derives even from Heaven it [Page 312]self, which is so bountiful as to cast those fa­vours, and blessings, even upon the very Heathens, when they give their concurrence to receive them; for Socrates was no Patrician born, no more was Cleanthes, tho' he came to that dignity from that low and contempti­ble Station of an under-Gardiner; neither did Plato attain to that great dignity, wherein the World had seen him, by his birth, but by his goodness. 'Tis most certain also that the beginning of the Nobility of this Age, as well as of all other past Centurys, had no­thing before it: so that of all their Ancest­ours, some were splendid, others sordid, as it happen'd, thou mayst very well Judge by David, and his Brethren, what their Fathers condition was, that could afford his Sons no higher fortune, then to be private Sentinels in Sauls Army, and of Sauls Father too, by his sending him with a peice of bread in his poc­ket to seek, both far and near, for his stray'd Asses: Look upon the Nobility of this pre­sent Age, and read the memorials of their Extraction, thou shalt finde some good, some bad, some virtuous, and some godly, some in an eminent, and others in a very low condition; nor is it any more to their ho­nour, the glory of their Predecessours, then it is to their shame, the wickedness of their Posterity. They are all compos'd of the same [Page 313]element, and therefore they should not value themselves upon their Nobility of blood, as if they were not all of them equal, when their primitive Progenitour is unknown, and that they can carry it no farther, the Herald pro­vides some Hero to supply the place of an il­lustrious Original; & there's the rise of Arms, and Families. O, what a grand folly it is to spend ones life in pursuit of a title, that serves only when he dies to furnish out an Epitaph; yet Nobility of flesh and blood is a most pre­cious pearl in the eye of the World, and in­deed it is to be highly esteem'd, when it is joyn'd with virtue, and accompani'd with the fear and love of God; They are the men whom I esteem most in the World, Job 1.8. and have so great a veneration for them, that I call them my own Servants, as also the glory and re­nown of my whole Flock, as thou mayst see by the commendations I gave of Job to the mortal Enemy of all mankinde, when he came to give me an account of his travels, and of his walking up and down the World; hast thou consider'd (said I to him) my Servant Job, that there's none like him on Earth; he is a true Noble-man indeed, for he is a perfect and upright man, one that fears God, and eschews evil; a man that (were he stript of all his means, of all his Children, of his health, and all his earthly wealth, reduc'd to [Page 314]ly upon a dunghil) will be notwithstanding loyal, and obedient to my commands.

Mattathias was no less a Nobleman, Machab. 2. for tho' Antiochus had depriv'd him of all his great Estate, and issu'd out his warrants to take him, and put him to death, unless he had ador'd his Idols, and offer'd them Sacrifice; yet he made an open, and publick protestati­on that he, his Children, and his Brethren would never obey so wicked an order, and so contrary to the law of his Forefathers, add­ing, that it was neither profitable nor honour­able to his Noble Family, to relinquish the law and righteousness of God, to fulfill the will and command of a frail, mortal and sin­full man, tho' he were even a King. Eleaza­rus a Nobleman of great Age, Machab. 2. but of a far greater courage and of a comely aspect, was sentenc'd to dy unless he had comply'd with the same Kings Proclamation, to eat Pork, which was forbidden them by the law; an­swer'd, that he would rather choose a glorious death, then an odious & sinful life: whereupon his neighbours and friends out of a natural compassion, would fain perswade him to eat whatsoever he had a fancy to, and that they would tell the King of his compliance with his command; but he considering the eminent dignity of his old Age, and of his ancient extraction, answer'd, no, the Lord [Page 315]forbid that Eleazarus now ninety years old should dissemble, and give that great occasi­on of Scandal to young folks, for tho' I should save my life by that sinful means, yet I can't escape the hands of the Almighty, either dead, or alive. By what is said, thou mayst conclude that where true Nobility is, there virtue must be lodg'd, which is the only ornament that can make them grateful to me, and give them a true title to a glorious Crown in Hea­ven; but where this is wanting, Nobility is in it self; and in my sight, a meer trifle, and perfect vanity; he can only brag that he is of the same substance with the rest of mortals, and say unto rottenness, thou art my Father, Pistredini­dixi, pater meus es tu mater mea & soror mea vermi bus. Job 6. and unto worms you are my Mother and Si­sters. He that will behold the Nobility of his Ancestors, let him look into their graves, there he shall finde the truth of what Job speaks. True nobility was never begun other­wise then by virtue; and therefore as it is a testimony of valour and virtue in the Prede­cessours; so ought it to be a forceable induce­ment to the same in the Successours. And who­ever holds the rank and name thereof by de­scent only, without the Substance of virtue, is altogether an Alien to his Ancestours, being he can produce nothing of their merits, and has nothing to shew for his extraction, but an old peice of parchment, these are the men [Page 316]I speak of by my Prophet; They are made a­bominable even as the things which they love; their glory is from their birth, from the bel­ly, and from their conception only, that is to say, they brag and glory of their Ance­stours, Progenitors, and Noble birth, where­as, having no virtue answerable to their ex­traction, but following their sensual appetites, and bestowing their affections upon wicked and abominable delights, they are made in like manner abominable as well to me, as to all honest and Godly men. And in my judge­ment, it is a most foolish vanity in such per­sons to beg credit of dead men, that deserve none themselves; to seek for old titles of ho­nour from their Ancestours, they being them­selves utterly incapable of any, by reason of their base manners, and rustical behaviour.

As for the Wisdom of the world, alas! 'tis but meer folly with me, as thou mayst con­ceive by what I repli'd to the most wise and the most learned men of Israel, Luk. 24.25 Stultissi­mus sum virorum & sapien­tia homi­num non est mecum Prov. 30.2. who were in doubt of my Resurrection; O Fools and slow of heart to believe all that the Prophets have spoken. Solomon was absolutely the wisest man that ever-appear'd upon Earth, yet he owns himself to be more brutish then any man, nay he complains that he has not even the under­standing of a man, Eccl. 2.12. and I really believe him, for had he any understanding at all, he would [Page 317]not act the Fool to that desperate degree of madness, as to give his Soul to the Devil for a transitory and brutish pleasure; hear how he speaks of himself, I was King over all Israel, in Jerusalem, and turn'd my self to be­hold Wisdom, and errors, and folly, but what is man that he should pretend to strive with his King, and Creatour too, whose wis­dom excells my folly, as far as light excells darkness. The Worlds wisdom is laugh'd at by my Prophet, where he says, surely the Princes of Zoan are all Fools, Isa. 19.11. the counsel of the wise Councellor of Pharoah is become bru­tish: how say ye unto Pharoah, I am the Son of the wise, the Son of ancient Kings? where are they now, where are thy wise men? and let them tell thee now, and let them know what the Lord of Hosts has purposed against Egipt. The Princes of Zoan are become Fools indeed, the Princes of Noph are deceiv'd, they have also seduc'd Egipt, even they that are the stay of the Tribes thereof.

My great Apostle, and Vessel of election gives an excellent description of the World's folly, where he says, 1 Cor. 1.18, 19, 20. the preaching of the Cross is to them that perish, foolishness; but unto us which are sav'd, it is the power of God. For it is written, I will destroy the Wisdom of the Wise, and will bring to no­thing the understanding of the prudent. [Page 318]Where is the Wise? where is the Scribe? Where is the Disputer of this World? has not God made foolish the wisdom of this World? for after that, in the wisdom of God, the World by wisdom knew not God, it pleas'd God by the foolishness of preaching to save them that believe. For the Jews require a sign, and the Greeks seek after wisdom: But We preach Christ crucifi'd, unto the Jews a stumbling-block, and unto the Greeks fool­ishness, but unto them which are called both Jews and Greeks, Christ, the power and wis­dom of God. Because the foolishness of God is wiser then men, and the weakness of God is stronger then Men; For ye see your calling, Brethren, how that not many wise men after the flesh, not many mighty, not many noble are call'd. But God has chosen the foolish things of this world, to confound the wise, and the weak things of the world to con­found the things which are mighty; and base things of the world, and things which are de­spis'd, has God chosen, yea and things which are not, to bring to nought things that are; that no flesh should glory in his presence.

If the Wisdom of the World be so great a folly with me, as St. Paul says, is it not an intollerable vanity to delight and boast in it, so much as men do, and to value themselves more upon it, then upon my wisdom, which [Page 319]was that of my Saints. 'Tis a wonderful thing to see how contrary my Judgment is to that of Man; some will thrust themselves into an Ecclesiastical State, & will conceit themselves to be most fit to do the Service of God, be­cause they have the repute of Wise men in the World, but St. Non multi sapientes secundum carnem. 1 Cor. 1. Paul will let them understand that it is not usual with me to choose many Wise men according to the flesh; He will tell them also that it is not every worldly wise man that makes a wise Christian; no says he, but if any man seem wise among you, Stultus fi­at ut fit sapiens. 1 Cor. 3.8. let him becom a fool to the end he may be made wise. Vain therefore, and of no account is the wis­dom of the world, unless it be subordinate, and subject to that of God. And whosoever, (let him be never so wise in his own judg­ment) will condemn those that have no e­steem for the world, and are resolv'd to de­sert it, and slight all its allurements, to serve me: his wisdom herein is a main folly, and his prudence meer vanity, as he will himself confess one day, when he shall come to cry with those, who were also wise in this world, Nos insen­sati vitam illorum aestimaba­mus Insa­niam, &c. Sap. 5. but are now filly wretches in the other. We senseless and foolish worldly wise men did e­steem the life of Saints to be a perfect mad­ness; but now our eyes are open'd to see that they were the wise men indeed, and We the only fools.

I can say no less of corporal Beauty, Prov. 31. for it is vain, and the grace of a fair countenance is deceivable. 'Tis the fatal cause of the loss, and utter destruction of many Millions of Souls; it was the vain complacency that Lu­cifer took in his fading beauty, which gave him that irrecoverable overthrow from the height of Heaven to the bottomless pit of Hell; hear how my Prophet speaks to him; how art thou fallen from Heaven, Isa. 14.12. O Lucifer, Sun of the morning! How art thou cast down to the ground, which didst weaken the Na­tions? for thou hast said in thine heart, I will ascend into Heaven, I will exalt my Throne above the Stars of God: I will sit also upon the Mount of the Congregation, in the sides of the North. I will ascend above the height of the Clouds, I will be like the most High. Yet thou shalt be brought down to Hell, to the sides of the Pit. They that see thee, shall narrowly look upon thee, and consider thee, saying, is this the Angel of light far surpas­sing that of the Stars whose beauty did exceed that of all other Angels, but alas! it is now chang'd into deformity far greater then that of all the Devils in Hell. This gave occasion of David's most humble request to me, turn away my eyes, O Lord, that they behold not vanity. 'Tis a singular vanity indeed, which is both dangerous and deceitful. O! had mor­tals [Page 321]duly consider'd what infinite ruines and destructions beauty has caus'd in the World, Psa. 4. Psa. 118. Favus di­stillans la­biam ere­cricis, ne attendas fallaciae ejus, longe fac a mu­liere viam tuam & ne appropin­ques fori­bus domus ejus. Noviffima autem illi­us amara sunt quasi absynthi­am, & ac­cuta quasi gladius biceps. &c. Pr. 5.3.4.8. they would be altogether of David's mind, and fly from it as from the aspect of a most poisonous Serpent. Was it not the beauty of the fair Helena that laid the famous Troy in ashes, and put the pious Eneas to the strait of carrying his old Father Anchises upon his shoulders through the flames; did not the most, valiant Champions of their Age, Hector, and Achilles dy upon the same account, were not all the Inhabitants of that unfortunate Citty, Men, Women, and Children kill'd, and most barbarously cut in peices by the Grecians, to take a full revenge for the affront which Paris had done to their King, by taking his Queen away? I might have produc'd as many Presi­dents of this nature, as would be sufficient to fill a larger volume then this; but, for bre­vities sake, I will only lay down before thee, this single consideration; how many Souls are dayly hurri'd headlong to Hell for doting upon this fading and deceitful Beauty, how many challenges, and Duels, how many Jea­lousies, and private animosities, how many Strifes, and great uprores about this, and that other beauty? and all this noise is but for a painted Snake, (so the holy Fathers call it) which is fair without, and inwardly reple­nish'd with mortal poison; add to this the [Page 322]remedy which a most learn'd Doctour pre­scribes against the temptation of a beautiful Woman, consider says he, what foul dross lys under that fair Skin; for when the fairest face in the world is either scratch'd, or scar'd, it will be rather a subject of contempt then of any love. An Ague of some four or five days will bring a great alteration upon the fairest beauty, but half an hours absence of the Soul from the body will make the loveliest face that ever was a most hideous and frightful sight to be look'd upon; Issabella Clara was the rarest beauty of her Age, but when she dy'd, and was in her coffin but two days, one of the Grandees of Spain that esteem'd very much her beauty when living, desir'd to have a prospect of her face, which was then the ngliest that ever man could behold, all co­ver'd with worms, and two ill-shap'd ones starting out of her eyes; this indeed made the good Nobleman with no less horrour, then admiration to utter these words, haec ne est illa Issabella Clara; is this that fair Issabella, whose resplendent beauty had ravish'd the hearts, and dazi'd the eyes of all her behold­ers, adieu then to the World, and all its va­nities; this was a Christian Resolution, and worthy to be taken notice of by all those who bestow so much labour in procuring, or pre­serving their corporal beauty, as tho' all their [Page 323]happiness consisted therein; nay, many are detain'd even by that only consideration from taking a resolution to serve me, so that this precious Jewel (as they call it) is a great ob­stacle to their Salvation, as it is often the fa­tal Subject of many a poor creatures eternal damnation.

But the basest of all Prostitutes are those that dedicate themselves wholly to the extra­vagance of Embroiderys, rich Apparel, Paint, Gen. 3. Wash, Patches, perfumes, Tire-women, &c. They have pass'd even the limits of Nature, for if Adam had never fallen, Men, and Wo­men should never have known what belong'd to Apparel; It is only a conveniency devis'd to cover the shame of nakedness, and other infirmities contracted by his dismal over­throw: They are lash'd out into superfluities, insomuch, that it is now adays only for Beggars, and Clowns to content themselves with what is sufficient. Their Luxury makes them Insolent, and mad, They take upon themselves like Princes and Queens, and will fly out for every trifle, as if there were life & death in the case. What a madness is it for a man to lay out an Estate upon a Table, or a Cabinet, a hundred pound for a pair of pen­dants to his Lady, and a far greater Sum for garments that will neither defend her body, nor her modesty; so thin that one would [Page 324]make a conscience of swearing, she were not naked. This is the common distemper of all mankind, for they take pride and glory in apparel, which is as much, as if a Begger should glory and take pride in his old clouts that do cover his sores. St. Paul seems to be avers'd to this Superfluity of apparel, for, writing to his Disciple Timothy, and setting down a Rule whereby Christians should or­der their lives, Hab [...]tes autem ali­menta & quibus te­gamur his contenti fimus. 1 Tim. 6.8. he says, if we have where­withal to cover our selves, let us be content; my very dictates and the holy maxims, with the rare examples which I have left unto all mortals should condemn their nicety, and va­riety of apparel, for I was pleas'd to be con­tent with one only garment during the whole course of my mortal life, without Shoes, Stoc­kins, or a Hat, nor even a shirt to my back, not for any want, (for I might have had all the most precious ornaments of the World to adorn my body, Qui molli­bus vesti­untur in domibus Regum sunt. Luc. 7 Mart. 3.11. Indueba­tur purpu­ra & bysso. Luc. 16.19 with one fiat,) but it was my pleasure to appear otherwise, to condemn the Worlds vanity. I premitted my Prophet al­so with a course and austere attire, to demon­strate the abhorrence. I had against so great, and so common an abuse; & said plainly that such as are not like my Precursor in their at­tire, but will go clothed in soft & delicate ap­parel, are fitter to live in the Courts of earth­ly Kings, then in my heavenly Pallace. I said [Page 325]also in my description of the rich man damn'd, that he was apparell'd in purple and Silk; meaning thereby that this was also a main step towards his everlasting damnation; even as to set forth the extraordinary holyness of my Prophet Elias, I said of him, Vir pilo­sus & Zona pellicea accinctus renibus. 4 Reg. 1.8. that his reins were cover'd with hair cloth.

It is a thing worthy thy daily admirati­on to consider how far asunder I & my Saints are from the humour & behaviour of World­lings in this very matter. I was the very first Taylor that ever made up a garment in this World, and made it for the most noble of all thy Ancestours in Paradise, but of what did I make it? was it of cloth of Gold, or Silver, Gen. 3. of cloth thirty, forty shillings the yard, was it of a most precious and costly silk? no, it was only of beasts skins; and St. Circui e­runt in meloris, in pellibus caprinis e­genter, an­gustiati, afflicti, quibus dignus non erat mun­dus. Heb. 11.37. Paul a­vers of the greatest and noblest Saints of the old Testament that they were cover'd only with goats skins, and with the hair of Camels. Does not this condemn the unspeakable vani­ty of mortals that are so extraordinary curi­ous, and rich in their apparel, and take so much pride therein that they must have the spoil of all the Creatures upon Earth, to co­ver their backs, and adorn their bodys. From one they take his wool; from another his skin, from another his hair and fur, and from o­thers their very excrements, as the Silk, which [Page 326]is nothing else but the excrement of worms. Neither are they content with all these rob­beries upon Earth; they must ransack the ve­ry Sea for Pearls to beautify their necks, and turn up its Sands for precious Stones to adorn their ears. They will enter into the very bow­els of the Earth to finde out Gold and Silver, and having borrow'd all these curiosities of other Creatures for more vile then themselves, they are not content to enjoy them in private, but they must shew their finery abroad, and provoke people to look upon them, as if all were of their own Stock. What an idle com­placency do they take to see Diamonds Spar­kle upon their singers? and how foolishly are they conceited, to think the lustre thereof come from themselves. When Silver, Gold and Silks do glister on their bodys, they look sumptuously, as if all that beauty came from them. When Cats-dung does smell in their garments they would have People believe that those sweet odours proceed from their own bodys. And thus, (says my Prophet) they spend their lives in vanity without any seri­ous care of their Salvation; nay, they take such great delight in their rich Apparel, and other vanitys, that they will bring them to Church too, that men may take the more no­tice of them, and whilst they are running o­ver a few prayers, their hearts are taken up [Page 327]with their sine garments, and their eyes are glanc'd on all sides, as if they were craving the applause, and admiration of the whole As­sembly. I hope O man! thou art now con­vinc'd of the truth of the premises; if thou can'st tell me any more of the World's vani­ty, let me hear it at large, and thou shalt know what my Judgment will be concerning them.

It was a Question among the Heathen Phy­losophers, whether it is better for a Man to have much, or to have enough, and the ground of their debate was, that he who has much de­sires more, which shews, that he has not yet enough; but he that has enough, is at rest; and the conclusion was, that he is the richest man that is content with what he has; for why should a man be reputed the less rich, for not having that, for which he shall be banish­ed, for which his very Wife or Son shall poi­son him: That which gives him securi­ty in War, and quiet in Peace; which he pos­sesses without danger, and disposes of with­out trouble, deserves indeed the name of Riches, which alone can make a man happy in this World: for no man can be poor, that has enough; nor rich, that covets more then [Page 328]he has. Alexander, after all his Conquests, complain'd that he wanted more Worlds; he desir'd something more, even when he had gotten all: And that which was sufficient for humane nature, was not enough for one man.

I am very apt to believe that money never made any man Rich; for the more he had, the more he still coveted. The richest man that ever liv'd is poor in my opinion, and should be so in any reasonable man's judgment: But he that keeps himself to the limits of nature, does neither feel Poverty, nor fear it; where­as those which the World calls happy, their felicity is a false splendour, that dazles the eyes of the vulgar, but our rich man is glori­ous, and happy within himself. There's no ambition in hunger, or thirst: let there be food; and no matter for the table, the dish, and the Servants; nor with what meats na­ture is satisfi'd. Those are the torments of Luxury, that rather stuff the stomach, then fill it: It studys rather to cause an appetite, then to allay it. 'Tis not for us to say, this is not hand some, that's common; the other of­fends my eye. Nature provides for health, not delicacy. When the Trumpet sounds a charge, the poor man knows he is not aim'd at; when they cry out fire, his body is all he has to look after; If he be to take a journey, there's no blocking up of Streets, and throng­ing [Page 329]of passages for a parting complement: a small matter fils his belly, and contents his mind; he lives from hand to mouth, with­out carking or fearing for to morrow. He that would know the worst of Poverty, let him but compare the looks of the rich, and the poor; and he shall finde the poor man to have the smoother brow, and to be more mer­ry at the heart; or if any trouble befals him, it passes over like a Cloud, whereas the other, either his good humour is counter fiet, or his melancholly deep, and ulcerated, and the worse because he dares not publickly own his misfortune, but he is forc'd to play the part of a happy man, even with a Cancer in his heart. His felicity is but personated, and if he were but strip'd of his ornaments, he would be contempitble. In buying of a horse, we take off his cloths and his trappings, and examin his shape and body, for fear of being cozen'd: And shall we put an estimate upon a man for being set off by his fortune, and quality? nay, if we see any thing of ornament about him, we are to suspect him the more for some infirmity under it.

He that is content in Poverty, would not be so neither in Plenty; for the fault is not in the thing, but in the minde. It's therefore thy Apostle writing to Timothy, says, com­mand the Rich of this World not to be high-minded, [Page 330]nor place their considence in the uncertainty of their Riches; Divitibus hujus mun­di praecipe non subli­me sapere, neque spe­rare in in­certo divi­tiarum. 1 Tim. 17. Non pro­derunt di­vitiae indie ultionis. Pro. 11.4, Divitia­rumjactan­tia quid nobis con­tulit. Sap. 5. Dormie­runt som­num suum & nihil in venerunt omnes viri divitiarum in manibus suis. Psa. 75.6. and the ground of his Precept, is, that Riches, shall not pro­fit a man in the day of revenge, nor rescue him from the rigour of thy Justice in the day of his death, if his sins have put him out of thy favour; this the wicked Rich themselves confess, tho' too late, being already condemn'd to live in torments for an Eternity; what has the bravery of our Riches avail'd us? no­thing at all; but have rather increas'd our misery, because we made thereof our Gods upon Earth, tho' we were often told of their vanity, and how they could never afford their Masters any comfort, or ease, when they were in most need of their help. The Royal Prophet seems to commiserate their deplorable condition where he says, Alas! the Rich men have slept out their sleep, and have found nothing in their hands; People in their sleep will dream of Mountains of Gold and Silver, and think themselves rich for ever, but when they awake, they finde they are altogether in as bare a condition as before; this is the case with the rich, whilst they are in this life, they do imagine them­selves Rich for ever, and that their vast treasures will bear them up in all necessitys that shall occur; but when they open their eyes in the hour of death, they see then that [Page 331]they must depart for another World with as little provision as the poorest beggar in nature, I can't but smile to hear the Prophet Baruch laugh at such People; where are they now, says he, those great Estated men, those mercenary Judges, those deluding Lawyers, those flie Attornys, those greedy and cove­tous Merchants, those insatiable Usurers that heap'd up such a vast deal of gold & silver, and that never desisted gathering together? Alas! they are rooted out of the World, & cast down into Hell-sire; And therefore says St James, now ye rich men weep, and wail, Jacob. 5.1, 2, 3. &c. and howl, for your miseries that come upon you; now your riches are rotten, and your gold and silver is rusty; and the rust thereof shall be in testimony against you: It shall feed up­on your flesh, as if it were fire; you have hoorded up wrath to your own selves in the last day. Tho' he is an Apostle that speaks, yet his words are the very dictates of the ho­ly Ghost, whereby we may easily conceive the dangerous consequence of worldly wealth and the main folly of them that labour so much to procure the same, by injustice, and other indirect means, and when they are ma­sters of them, do not imploy them to the advantage of their Souls, but lay out all to support their grandeur, and satisfy their Lust.

I am certain, that if an Assembly of the most able physitians of the World had met to determine whether such or such meats were dangerous to feed upon, and that they should all conclude they were absolute poyson to the body, few, or none at all would hazard his health to eat thereof, tho' otherwise in sight, smell, and tast, they appear'd sweet, and most pleasant; And shall not the unanimous votes of all the Saints in Heaven, and of all the Catholike Doctors on Earth, together with thy most holy and urgent admonitions, O Lord, be able to remove the disordinate love which mortals bear to this most danger­ous, & Soul-killing vanity? Thou sayst by thy Prophet to all mankind, Divitiae si affluant nolite cor apponere. Psa. 61. Qui diligit aurum non justificabi­tur. Eccl. 31. Zacha. 1. set not your hearts upon the love of Riches; and why? the wise make them this answer, because whoever loves Gold (that is beyond the precept) shall never be justifi'd; and thou sayst thy self; that thy indignation and wrath shall fall very heavy upon rich nations. There's nothing so often repeated in Scripture as a Woe to the Rich; and thou dost confirm it thy self with that usual affirmation, Amen, Amen, I say unto you, that a Rich man shall hardly enter into the Kingdom of Heaven. Matth. 19. What an ex­tream folly it is then to seek so much after so poisonous a bait, as are Earthly Riches, which may perhaps afford some little comfort to [Page 333]their owners in this World, but with an ab­solute exclusion from the everlasting plea­sures of thy kingdom, Woe be to you Rich men for that you have receiv'd your consola­tion in this life, so that in the other you are not to expect any: Sad news indeed for the Rich, and able to settle in their hearts a per­petual abhorrence against so fatal an enemy to the Salvation of their Souls. This expres­sion, I fear, will not at all rellish with many of our Worldlings, who account Riches, to be their dearest, and only Friend, nay, had I said, their God, it would not be contrary to truth, for their hearts are more enamour'd with them, then they are with thee, O Lord, tho' thou hast deposited thy sweet life to ran­som their Souls from the power of Hell, Qui volunt divites fie­ri, incident in tettui­onem, & in laqueum Diabo­li, & defi­deria mal­ta inutilia & nociva quae mer­gunt ho­mines in interitum & perdido­nem. 1 Tim. 6.9. and Death everlasting. And yet if St. Paul may be credited, they are grosly mistaken, and wide from the mark they aim at, for where they expect their consolation and pleasure, they meet with their eternal destruction and sorrow, for He says, that they which will be rich do fall into temptations, and into the Snares of Satan, as also into many unprofita­ble & hurtful desires, which do drown them in the Abiss of destruction and Woe.

Their main objection to this doctrine, is, what shall become of our Wives and Children, if we be not careful to provide a maintenance for them, that they may live in the World [Page 334]with as much splendour, as the dignity of their condition requires. But the Wife man gives them a satisfactory answer, in my minde, and a notable check to boot, for he calls them fools, and besides, he tells them in plain terms, that their great care, and labour which they take to provide so amply for their Wives and Children is sinful, and therefore will create an eternal displeasure to their poor Souls: This is confirm'd by the Parable which thou didst rehearse of the Rich-man, who said, what must I do, for I have no place vacant where­in to bestow my Fruits? and he said this will I do; Lac. 12.20. I will demolish my Barns, and erect greater, and in them will I bestow all my Fruits, and my Goods. And then I will say to my Soul; Soul, thou hast much wealth laid up for many years; take now thine ease, Eat, Drink and be merry. And did not God say unto him? thou Fool, this night thy Soul, shall be requir'd of thee: then whose shall those things be which thou hast provided? So He that impiously, or immoderatly lays up treasure for himself, his Wife, and Family, expecting to enjoy it many years, deserves the same title, and may as suddenly be disap­pointed, because he had improv'd his own Stock, and rob'd God, his heavenly King of his Custom, that is, He never according to his capacity bestow'd any part of his treasure [Page 335]in pious works, as Gods law doth require; And indeed, if this be well consider'd, We shall finde it an excessive folly, and maddness too: What can it be term'd else? to damn ones Soul to leave ones Wife and Children rich in the world? This is certainly the height of madness, and a meer delusion of the Devil; for one moment after We are dead, We shall care no more for all our Kindred then we shall for strangers; and one penny given in Alms while we liv'd for thy sake, O Lord, shall bring us more comfort at that day, then thousands of pounds bestow'd even upon our nearest Relations to make them rich. It is of such People that the Prophet Royal speaks, Universa vanitas omnis ho­mo vive [...]s. Psal. 39. where he says, that all their actions are no­thing but meer vanity, for what greater va­nity is there then to bequeath such vast Sums of Gold and Silver to their own kindred, and leave in a manner nothing for the good of their immortal Souls: Vae vobis qui trahi­tis iniqui­tatem in funiculis vanitatis. Esai. 56. Were we to go a long journey, We would be sure to carry some provision with us for to support our bodys, and We shall take no care for our Souls when they are in their departing Agony, ready to begin that painful, and frightful voyage of Eternity? Surely such men walk unprofita­bly; certainly they are disquieted in vain; they heap up Riches, and know not who shall enjoy them; their life is a gathering of all [Page 336]kinde of vansty; vanity in ambition, vanity in Riches, vanity in pleasures, vanity in their corporal beauty, vanity in their Apparel; vanity in all things which they most esteem; vanity in all their life, vanity in their death, In fine, vanity in their last Will and Testa­ment, wherein their noblest part the Soul has the least share. Woe be unto you, says the Prophet, Psal. 3. that do draw wickedness in the ropes of vanity, of promotion, of dignity, of No­bility, &c. these are the ropes he means, and which do always drag with them a vast croud of iniqnity and Sin. Thou hast O Lord, a mortal hatred for the observers of superflu­ous vanitys, 1 Reg. 17. and thou hast utterly destroy'd the whole Family and Linage of Baasa, King of Israel, for no other reason, but because they had provok'd thee in their vanity. Blessed then is that man who has not suffer'd his heart to be seduc'd with the vanity and false mad­ness of this World, Beatus vir qui non respexit in vanita­tes, & insa­nias falsas. Psal. of this Vale of tears, of this deplorable banishment, of this boisterous Sea, so full of disasters, that there's not a day, nor an hour; nor a moment of our life but is attended with some misfortune, or another, the best Arithmetician that ever took pen in hand cannot exactly set down, or calculate milerys that are incident to humane nature, no tongue is able to express the manifold infirmitys of our Bodys, the passions of our [Page 337]Souls, all the affronts and injurys we receive as well from Friends, as from our Foes, all the tribulations and crosses that are laid upon us daily both at home and abroad; This Man commences a Law-suit against us without either Equity, or Justice, but meer­ly for spite and Malice; another lys in wait for us to take away our lives; a third man will make it his study to blast our re­putation. Some are in open wars one with th'other; others, more subtile, will bear their neighbours a mortal grudge, but will make no shew of it, until they meet with a favourable occasion to execute their malice; Da mihi in disco ca­put Joan­nis Bapti­stae. Matt. 14.8. the hatred of Herodias against St. John the Baptist was not publickly known to the world until she had perswaded her Daughter to ask no greater favour of Herod then to give her in a dish the head of so renown'd a Prophet, and of so glorious a Martyr. Some, to be re­veng'd of their Brothers, (if they can't an­noy their Persons,) will not scruple to pro­duce false witness to criminate them, and be themselves of the number too; others will make it their whole business to trot up and down, like so many infernal Emissaries, and publish wherever they go, as well the pri­vate, as the publick imperfections of this or that other body, even as they do maliciously and falsely surmise; and will never revoke [Page 338]what they had tax'd him with, tho' they were even upon the borders of Hell, ready to be cast therein both Soul and body; so great is the malice of such desperate and unchristian Sonls. There are besides thefe usual calami­ties, an infinite number of others, that are nameless, because they be sudden, and unex­pected chances; one loses an eye in a Skir­mish, another his arm, one gets a fall from his horse, and breaks his neck, another in a frantick fit flings himself out of a Window and is bruis'd to death; a Third man falls into a Pool, or a River, and is drown'd.

If all the Writers of this Sinful Age We live in had taken an exact account from every particular man within the same Century, of what distasters had happen'd to him in his life, they would certainly have matter enough to fill as many volumes as they have hairs on their heads, and if all the merry passages, & sad rencounters that every individual man had met with in his days, were put in a balance, the latter would much overweigh the former, so he would visibly see that for one hour of pleasure, & true content he had in his life, he met with a hundred of misery, of tri­bulation, and anguishes; now if the life of Man, which is so short, be intermix'd with fuch a vast deal of sorrow, what a small par­cel [Page 339]thereof can pretend to any real felicity (if such a thing may be expected in this World.)

But all those calamities I now have menti­on'd, are common, as well, to the good, as to the bad, Lassati su­mus in via iniquitatis & perditi­onis & am­bulavimus vias diffi­ciles: viam autem do­mini igno­ravimus. Sap. 5. because they both sail in the same Sea, and are both likewise expos'd to the self­same fortune; yet I can demonstrate many o­ther miseries which are peculiar to the wicked alone, and these are not improperly term'd the Daughters of iniquity, whose descripti­on will be much to our present purpose, be­cause they render the life of the wicked most abominable, and their body and minde, both subject to a multitude of miseries. Hear, what they themselves do confess of them: Alas! say they, we have wearied our selves in the way of iniquity and perdition, We have walk'd in most difficult and sinister paths du­ring our whole lives, for We know nothing of the way of the Lord; by this their own discourse we may very well conclude, that e­ven as the Just enjoy a kind of Paradise here upon Earth, and do expect a far more happy one in the other life; so the wicked have in this World their Hell, to which a far more intollerable shall succeed in th'other, for evil Consciences proceed from Hell without doubt, and they steer their course directly to the same Haven, where they shall be torment­ed eternally. And their products have pro­portionable [Page 340]evils deriv'd from several causes, some of them are the effects of thy Justice O Lord, for thou art a most just Judge in all thy proceedings, sometimes thou dost order the sin to be punish'd as soon as committed, and tho' thou dost usually reserve the pu­nishment thereof to the other life, yet the wicked are very often afflicted even in this life for the same. 'Tis most certain that as thou dost govern the whole World with a general providence, thou dost also moderate every particular therein with a peculiar Pro­vidence, so that, as the number of our Sins does increase, our Punishments shall be mul­tipli'd to the same degree. This we know by our many and fatal experiences, for what were all our disasters hitherto, as so many Revolutions of Government, such vast alte­rations and changes in matters of State and Religion, the various fortune of so many Kings, and Princes, Such horrid disloialty in Subjects to their lawful Sovereigns, so many stupendious and destructive Famines and Conflagrations, such inhumane and bloudy Wars, so many pestilential Distempers, such cruel Murthers; so many private and publick dissentions and jars? They were certainly the just punishments of our manifold and most grevious offences: to make good what I say, that the punishment immediately fol­lows [Page 341]the sin, I produce what thou O Lord, saidst to Cain for a confirmation, Nonne si bene ege­ris recipi­es: si au­tem male, statim in foribus peccatum aderit. Gen. 7. Deut. 7. If thou dost well, shalt thou not be accepted, but If thou dost ill, Sin lieth at thy door; that is to say, the pain and punishment of the Sin is at hand, and Moises in thy name says as much to the People of Israel; know then, that the Lord thy God, he is God, the faithful God, which keeps Covenant and Mercy with them that love him, and keep his Commandments, to a thousand Generations; and repays them that hate him, to their face, to destroy them. He will not be slack to him that hates him, he will repay him to his face. This word Statim, so often repeated in Scripture, and which sig­nifies a quick return, assures me that besides the punishments thon hast reserv'd for the wicked in th'other World, thou hast also some in store whereby to chastise them, even in this life, & immediately after the transgressi­on of thy Law; So that as often as they fall into Sin, so often they feel the heavy weight of thy just indignation, they are tost from one misery into another; from one tribulation they fall into another; this day brought to the bar for their misdemeanours, to morrow condemn'd to dye, and the next day shamefully put to death without making any reflection upon what might be the fatal cause of their great misfortune: For they do not believe the goods [Page 342]of nature to be thy benefits, and consequent­ly not deserving their thanksgiving for them, neither do they impute their punishment to thy Wrath, nor as laid upon them by thy appointment, and this blindness it is which prevents the amendment of their lives.

If there were no other evil in the World then the afflictions and miseries which attend our bodys, it were not so much to be hated, neither should our fear be so great to trade, and converse therein; but seeing our corre­spondence and freedom with it, is so perni­cions to our Souls also, which ought to be the subject of our greatest care, as being the prin­cipal part of our essence, Pluet su­per pecca­tores la­queos. Psal. 10.6. and a precious de­positum, whereof We must give a strict ac­count to thee, O Lord, We are necessarily, & in all reason oblig'd to estrange our selves from it, and more especially, for fear to be intangl'd in its Snares, which are so nume­rous, that the Prophet says of thee, upon the wicked thon shalt rain Snares. O what an un­speakable number of snares must be in the world then, since they are compared to the drops of Rain that fall from Heaven; and they must fall upon Sinners too, because they, of all men, have the least care of their hearts, of their senses, and consciences, they are the least solicitons to avoid the occasions of Sin, and the least concern'd for Spiritual Reme­dys, [Page 343]so that being intimately acquainted with the World they can't avoid falling into these Snares which come like Rain upon Sinners. O Lord! thou dost pour down Snares upon Youth, Snares upon old Age, there are Snares in every state and condition; Snares in Riches, Snares in Poverty, Snares in Honours, Snares in opprobrys, Snares in Frindship, Snares in the Society of Men, as well as in the compa­ny of Women, Snares in the Solitary Wil­derness; Snares in Prosperity, Snares in Ad­versity, Snares in all our senses; In fine, the Prophet crys out, Snares upon all the Inhabi­tants of the Earth. O Lord! hadst thou vouchsaf'd to open our eyes, as thou didst those of blessed St. Anthony, Athanas. in vita St. Antony. We should see how the whole World is spread over with Snares, and so close, that they touch one a­nother; and we would also admire as he did, that any one should escape: what wonder is it then that so many Souls should perish day­ly, and that St. Bernard should fay, of ten Souls that flote upon the tempestious Sea of this World, scarce one shall be fav'd; and who shall not hate so dangerous a World, who should not fear to live in so dreadful a place, who will not strive with all his might, and skill to avoid those Snares? who will dare go bare-foot among so many Serpents, and with­out Arms among so many Enemies; who will [Page 344]believe himself secure among so many occasi­ons of Sin, or who will be so desperate as to cohabit with so many mortal infirmities with­out a Doctor, or his prescription to preserve him from falling into one, or several of those distempers? who will not use all his Endea­vours to get out of this Egipt, out of this land of darkness, out of this Babilonish Slavery, who will not ardently desire to be set at li­berty out of the scorching flames of this World, which do as often provoke thee O Lord, to resolve upon our utter destructi­on, as the wickedness of Sodom and Go­morha did solicit thee to so dreadful a chastise­ment, as theirs was? Since that the World is so replenish'd with dangerous Snares, design'd to intangle our poor Souls therein, and send them Prisoners to the dark dungeon of Hell, and withall, We meet every where with a Precipiece, the very flames of vice have in a great measure deform'd tho beauty of our Souls already, who will then think himself safe to live any longer in a place so throng'd with mortall Enemies?

The Wise man sets us this Question, Prov. 6. can a man take fire in his bosom, and his cloths not by burnt? or can one go upon hot Coals, and his feet not be burnt? He that will handle Pitch, Eccle. 13. says another can't be free from a spot; no more can a Man that is always conversant [Page 345]with the Proud be exempt from Pride; and this is the case of all us poor Mortals, for We can't expect to live in the World among so many Snares, Aliquando incidam vna die in manum Sauli non­ne melius est ut sugi­am & sal­ver. 1 Reg. 27.1. and Ambushes without fal­ling into them frequently. David was cruelly persecuted by Saul, and often in danger of his sweet life, which made him take a firm reso­lution to avoid his company, and never to come into his sight; for says he, if I do not take this course, and secure my life by flying from the danger; I shall certainly one time or other fall into his hands; let us make use of the same means to secure our Souls from the World, and from all it's false allurements; let us fly from them, or at least, (if We be so far ingag'd therein that we can't avoid it,) let us be sure to give it no place in our hearts, which ought to be wholly consecrated to thee O Lord, who alone deservest it intirely to thy self, without any Rival; for thou dost love us still (tho' We continue to be thy E­nemies,) and desires only a grateful return of love from us, that we may be made happy for ever. In our Baptism We gave thee ad­mittance into our hearts, with a promise to be faithful to thee hereafter; thou art ready to take possession thereof, and to adorn it with all thy holy Graces and favours; cer­tainly we must be hard-hearted indeed, if we refuse so favourable a motion from so [Page 346]good and so gracious a Saviour. I am consi­dent thy endearing words, and most loving expressions will even force our consent to so charming a request, and the rather that it is to our great advantage, and the eternal Sal­vation of our Souls; Speak then O Lord, for We shall all hear thee, and will (by the assist­ance of thy Grace) perform what ever thou wilt command us to do.

O Man the greatness of my Paternal Pro­vidence for mankinde in general, and the excess of my love for those among them that are my faithful Servants, should win the hearts even of the most obstinate, and most rebellious that ever were heard of, nay, it should force them to pay me that small tri­bute, I only require at their hands which is to love me with all their hearts, and to ful­fill my commands, with the most tender af­fection of a most dutiful and obedient Servant. For the love I bear them, does far exceed that of all worldly Fathers to their Children; and the care I take to provide for them is altoge­ther as great as my love; What Father was ever known to shed his blood for his children, as I have done for mine; or give that atten­dance to his Children, as I give to mine: I [Page 347]am both day and night present with them to protect and defend them from all accidents, I stand by them in all their tribulations to com­fort them, and so temper their afflictions that their extremity make them not despair; the Prophet Royal was sensible of the great care I take of my Children in their afflicti­ons; by this I know, Psal. 40.11, 12. says he that thou fa­vourest me, because thou dost not suffer mine Enemy to triumph over me; thou upholdest me in my integrity, and settest me in thy sight for ever. So great is my love for my be­loved Children that I never remove my eyes from off them.

There's no better testimony then that of a man, who knows what is said to be true by his own experience; my Prophet can give thee a true account of my ardent love for those that are so happy as to be of the num­ber of my Children, and Favourites, and therefore I would have thee to hear what he says of me, and to fix thy self upon his unde­niable deposition; behold, says he, the eyes of the Lord is upon them that fear him, and upon them that hope in his mercy, to deliver their Souls from Death. The eyes of the Lord are upon the Righteous, and his ears are open unto their cry. But the face of the Lord is against them that do evil, to cut off the remembrance of them from the Earth. [Page 348]The Righteous cry, and the Lord hears and delivers them out of all their troubles. The Lord is nigh unto them that are of a broken heart: and saves such as be of a contrite Spirit. Many are th'afflictions of the Righ­teous, but the Lord delivers him out of them all: Psa. 30.18. Psa. 34.15. But evil shall slay the wicked, and they that hate the Righteous shall be desolate. Whereas the Lord shall redeem the Souls of his own true Servants, and Children; and none of all them that place their trust, and put their confidence in him shall ever perish.

The greatest treasure that a Christian Man should wish to enjoy in this World is the love and Providence of God, the more he knows them, and the surer he is of their enjoyment, the greater should be his comfort, and confi­dence in the same God. Thou must know O man! that the testimonies of Scripture relating to the promises I give unto the Faithfull of my love; Eccle. 15, 20.34, 19. my care and protection of them are so many authentick Evidences, and rati­fications of the same, that they are no more to be question'd then is the last Will and Te­stament of a dying man, which none ought to mistrust of falshood: Hear then, and take great notice of what the wise say of my great love and care for Men. The eyes of the Lord are constantly fix'd upon those that fear him, there's not a step they go, nor an action they [Page 349]do, nor a word they speak but he takes an account of; He is the powerful Protector of the godly, the upholder of the virtuous, the Defender of the zealous, a comfort to the af­flicted, a refuge to the Just from the Scorch­ing heat of Lust, and all other vices, a Pre­server from all mortal offences, their main help in all their adversitys, exalting their Souls, illuminating their eyes, giving them life, health, and his everlasting blessings; O how many kinds of employments do I take upon me for the welfare and preservation of man! Apud Do­minum gressus ho­minis diri­gentur, & viam ejus volet, cum ceciderit non colli­detur, quia Dominus supponit manum suam. Psal. 36.23, 24. The Prophet Royal gives me another office, which ought mightily to encourage all Christians to put themselves intirely under my protection, which likewise adds ve­ry much lustre to my divine love for my faithful and loving Servants. The steps of a good man, says he, are order'd by the Lord, and he delights in his way. Tho' he should fall, he shall not be utterly cast down; for the Lord upholds him with his hand. Consi­der seriously this amourous expression, & see what hurt can come to a man that falls upon so sweet, and easy, and so gracious a cushion, as are my sacred hands? none at all; for I will preserve them so carefully, that not e­ven the least harm shall come upon 'em; and if any should be so peremptory as to afflict, or wrong any that is under my protection, I shall [Page 350]take it for an injury done to my self; Qui vos tangit, tangit pu­pillam o­culi mei. Zacha. 2. for He that touches them, touches the apple of mine eye. Certainly this special care I take to pro­tect the Righteous, is a most convincing ar­gument of my great love for them; and the command I lay upon my Angels to keep and preserve them in all their ways, is altogether as great a proof of my tender kindeness, and especially, Psal. 90. the strict charge I give them to bear men up in their hands, lest they should dash their feet against the Stones; O Man consider how highly the Righteous are honour'd by me, in that I have appointed my Angelical Spirits to bear them up in their Arms; What Pope, what Emperour, what Monarch in the World was ever so well supported? Beasts or Mens shoulders at most are enough to carry them, but my Angels from Heaven are order'd to bear my Children even in their hands, wherever they goe.

It's usual with Elder-Brothers (if they be not of a moross nature indeed) to carry their younger-Brothers in their arms when they are not able to go themselves, and this kindness my Angels do faithfully perform to the just (as being their Elder Brothers) not only in their life time, but also in their death, as thou mayst read in Scripture, Luc. 16. Psal. 33. where Lazarus after he died, was carri'd by the hands of Angels into Abraham's bosom. And my Pro­phet [Page 351]avers that they surround the Righteous in this life, lest any hurt should befal them from any side; and I keep a vigilant eye over them my self that no evil may annoy them; In fine they shall tread upon the Lion, Psa. 91.13, 14, 15, 16. and Adder: The young Lion and the Dra­gon shall they trample under their feet, be­cause they have fixed their love upon me, therefore will I deliver them: I will set them on high, because they have known my name. They shall call upon me, and I will answer them: I will be with them in all their trou­bles, I will also deliver them, and honour them too; I will bless them with a long life, and shew them my Salvation at the hour of their death. When the King of Syria came with a numerous Army to take my Prophet Eliseus Prisoner, his Servant felt so great an Agony of trembling, and was so terrify'd at the sight of so dreadful a power, 4 Reg. 6.17 that my Prophet pray'd heartily I should open his eyes, to let him see the far greater number of Angels which were on his side, to beat down that vast multitude which came to annoy him; whereupon the Servant was animated, and seem'd to dare his Adversaries, or at least to make slight of them; had I open'd thine eyes likewise, and set thee the question, what dost thou see in Sunamite, that is my Church, or every Soul that lives in the state of Grace, [Page 352]thou wouldst answer; I see great Armies of Angels on every side of her; O what a puis­sant Guard is this! sure there's no danger of any disaster falling upon my faithful Servants whilst they are so extraordinary well pro­tected? Quid vide­bis in suna­mite nisi choros ca­strorum. Cant. 7.

Solomon's Couch was environed with six­ty Men of the Strongest and stoutest of all Is­rael, with their drawn Swords in their hands and were all expert in Martial discipline, each one well Arm'd at all points for fear of any nocturnal incursions, Cant. 3. or insurrections. This is only a figure, but a perfect representative of the great care which I take to preserve, & pro­tect the Righteous, otherwise how could they, (being conceiv'd in sin, & living in a frail & corrupt flesh, prone to all evil, & among so many snares, and powerfull allurements to evil) pass over as many years without the least mortal Sin? this is the wonderful effect and chief benefit of my Divine Providence and Protection, which is so extraordinary great that it does not only preserve them from e­vil, but changes the very evil which they had carelesly committed into a subject of greater good, Diligenti­bus Deum omnia cooperan­tur in bo­num Rom. 8.28. because that by this little stumble they got, they become more wary, more humble and more thankful to me: who have with­drawn them from so great a danger, and forgiven them an offence against my infinite [Page 353]Majesty. This was an occasion of St. Pauls saying. Diligenti­bus deum omnia co­operantur in bonum Rom. 8.28. We know all things work together for good, to them that love God. If this great favour be worthy of all Mens admira­tion, how much more astonishing will it be, that I shew this great Mercy not only to my beloved Servants, but also to their Chil­dren, and to their Children's Children after them, as I do solemnly declare in these words. I the Lord thy God am a jealous God, Exod. 20.5 visiting the iniquity of the Fathers upon the third and fourth Generation of them that hate me, and shewing mercy unto thousands of them that love me, and keep my Commandments. David is a sufficient President hereof, for I did not reject his Children for many Ages; and tho' their sins have often deserv'd my abandoning them, yet I had patience with them for the love and esteem I bare to David their worthy Fa­ther, and my faithful Servant.

When Abraham sent his Servant to finde out a competent, Gen. 17. and virtuous Wife for his dearly beloved Son Isaac, I had a special care to direct him the safest and best way, and al­so to bring his business to a most prosperous conclusion, and all was for the great love & kindeness I had for his Master; Gen. 39 I would do as much to a bad Master for the sake of a good Servant, and have already done it to Potiphar [Page 354]the Egiptian, for the sake of my Patriarch Jo­seph, for I have multiply'd all his substance as well in his house, as in the Fields, not up­on his own account, being an unbelieving Heathen, but meerly for the love I had for his chast and godly Servant. What mercy, what care, what Providence can be greater then this? and is he not a mad man indeed that will refuse to serve so good, so liberal, and so bountiful a Lord as I am to all those that serve me, and who am so careful of them­selves, Capillus de capite vestro non peribit. Luc. 21.28. and of all that concerns them, that, I can't suffer so much as one hair of their head to be lost.

The effects of my Providence are so many, and so wonderful, that I am commonly call'd in Scripture the Father of the Righteous, Psal. 103. and I likewise call them my dearly beloved Chil­dren: my Providence promoted the Prophet royal, and was favourable to him upon all oc­casions, neither was he ungrateful, or un­mindeful of my benefits, for He gives me this Atonement of his gratefull acknowledgement, Bless the Lord, O my Soul, and all that is within me, Bless his holy name. Bless the Lord, O my Soul, and forget not all his benefits, Who forgives all thine iniquities, who heals all thy diseases; who redeems thy life from destruction, who crowns thee with loving kindness and tender mercies, who satisfies [Page 355]thy mouth with good things: by him thy youth is renew'd like the Eagles. The Lord executes righteousness and judgment for all that are oppress'd. He made known his ways to Moises, and all his actions unto the Chil­dren of Israel. The Lord is merciful and gra­cious, slow to anger, and prone to mercy. He will not always chide us, neither will he keep his anger for ever; He has not dealt with us as our sins have deserv'd: nor has he reward­ed us according to our iniquitys. For as the Heaven is High above the Earth, so great is his mercy towards them that fear him. As far as the East is from the West, so far has he remov'd our transgressions from us, even as a Father doth pitty his Children, So the Lord pittys them that fear him, for he knows our frame, and he remembers that we are nothing but dust. Esa. 63.16.

The Prophet Esaiah, thinking the name of Father did not sufficiently express the tender­ness of my love, because it has been never yet paralel'd by any mortal Parents, says, Lord! thou art our Father indeed, Abraham is ignorant of us, and Israel does not acknow­ledge us. Thou O Lord art our Father, our Redeemer, and thy name is from everlasting; and tho' they be our Father according to the flesh, yet they don't deserve the name there­of; 'tis a qualification due to thee alone, for [Page 356]their love for us is no more then a shaddow to that which thou hast express'd to us upon all occasions, my love rather resembles that which a good natur'd Mother bears to her child, and therefore I compare my self to the most passionate of the Sex. Can a Mother for­get her sucking Child, that she should not have compassion on the Son of her womb? yea, they may forget, yet will I not forget thee. Behold I have graven thee upon the palms of my hands, thy walls are continual­ly before me. Esa. 49.15. Can any Mother speak with a more tender expression of love; who will be so blinde, so stupid, and so far from good nature as not to rejoyce at the very sound of these superamourous words, which are able to revive the deadest heart that ever was to all motions of love, or devotion? what man (tho' never so great a drone) hearing me give him this extraordinary assurance of my most ardent love, and paternal Providence, will not run with the spouse in the Canticles after the sweet scent of my perfumes. I am a God that speaks to thee, and the eternal ve­rity too, which was never guilty of the least falshood, whose riches have no limits, and whose power is of the same nature with the rest of my attributes, which are all infinite, I am therefore him only thou shouldst fear to offend, and in whom thou shouldst place all [Page 357]thy hopes and confidence: my words should comfort and rejoyce thy heart, the title of honour I confer upon thee, should unman thee so far as to take on the heart and spirit of a child of God, and the assur'd demonstrations I give thee of my great Love and Providence should breed in thee an everlasting abhorrence of the World, and all it's allurements.

What more shall I say? Deut. 32.11. Deut. 1.31. or to what shall I compare the love which I bear unto thee; the Eagle of all Mothers, is the most ten­der of her little ones, and it's therefore the Prophet says of me, as an Eagle stirs up her nest, flutters over her young, spreads abroad her wings, takes them, and bears them on her wings, so the Lord has dealt with thee, nay, thou hast seen how the Lord thy God bears thee, as a man does bear his young child in his arms, in all the way that ye went, un­til ye came into this place. What could I do; that I have not done to my People to wean their affections from the World, and settle them totally upon so good, and so Cordial a Father as I am to them? I call them my be­loved Children, and so they are indeed, for thou shalt find as many authentick testimonies as there have been Prophets in the World from the beginning, that they are my Chil­dren in effect as well by their Creation as by their preservation from all dangers. The Pro­phet [Page 358] Jeremy will tell thee that I have lov'd them with an everlasting love, Jerem. 31. and that with loving kindness I have drawn them out of no­thing to what they are at present, and have preserv'd them as well from their temporal, as from their Spiritual Enemies, whilst they remain'd submissive to my Laws, and gave me the reverence which is expected from dutiful Children to their Parents; O ye Nations! says the same Prophet, hear the word of the Lord, & declare it in the Isles afar off, & say, the Lord that has Scatter'd the People of Israel for their Sins, will gather them again, if they will cry to him for mercy, and if they conti­nue obedient to his commands, he will keep them, as a Shepherd does his flock. For the Lord has redeem'd Jacob, and has ransom'd him from the hand of him that was stronger then He. The same Prophet will tell thee al­so how ready, and willing I am to be recon­cil'd to my Children when they repent, He represents me, as if I were overjoy'd at the very hearing of their mournful voice; I have surely heard Ephraim bemoaning himself thus, thou hast chastised me, and I was chastis'd as a Bullock unaccustom'd to the yoak; turn thou me, and I shall be turn'd; for thou art the Lord my God. Surely after that I was turn'd, I repented; and after that I was in­structed, I smote upon my Thigh: I was a­sham'd, yea, even confounded, because I did [Page 359]bear the reproach of my youth: thou has heard the repentance of a sorrowful Sinner; & his firm resolution to lead a better life for the future. Now observe well my joyful expres­sions to him. Yea Ephraim my dear Son? He is a pleasant Child indeed? for since I spake against him, I do earnestly remember him still: Therefore my bowels are troubled for him; I will surely have mercy upon him, says the Lord. All these propertys exercis'd by me upon my beloved, deserve to be seriously consider'd, for they are certainly able to in­flame the most obstinate hearts with my love, and why not, being I am so much enamour'd of them, tho' they be so refractory to my laws, and such great enemies to their own welfare, that they do not regard my earnest, and charming invitations.

But to oblige them the more to their duty to me, Joan. 14.15. I tell them that I am the good Shep­herd, and know my sheep, and am known of mine: But how dost thou know them, O Lord? with what eyes dost thou behold them? As my Father knows me, even so know I my Father, and with the same eyes that I behold my Father, and my Father beholds me; I be­hold my sheep. O most blessed Eyes! O most happy aspect! O wonderful Providence! What greater glory, what richer treasure, or what greater Riches can any Man desire, [Page 360]then to be the worthy object of my divine A­spect, and to be look'd upon with the same eyes that my Father beholds me? Ezech. 34, 11, 12, 13.14. &c. What! an adopted Son only to enjoy the priviledge, & chief prerogative of the only and dearly be­loved Son of God? O the main advantage! O the unspeakable favour! Hear how the ho­ly Ghost extolls the superexcellent benefit of this peculiar Providence by the mouth of my Prophet: Behold, I, even I will both search my sheep, and seek them out, as a Shepherd seeks at night for the sheep which are stray'd or scatter'd from his Flock in the day; so will I seek out my Sheep, and will deliver them out of the places, where they have been scatter'd in the cloudy and dark day. And I will bring them out from the People, and gather them from the countrys, and will bring them to their own Land, and feed them upon the Mountains of Israel by the Rivers, Ezech. 34. ult. and in all the inhabited places of the Country. I will feed them in a good pasture, and upon the high Mountains of Israel, shall their food be: there shall they lye in a good Fold, and in a Fat Pasture shall they feed upon the Moun­tains of Israel. I will feed my Flock, and I will cause them to ly down says the Lord God. I will seek that which was lost, & bring back again that which was driven away, and will binde up that which was broken? and [Page 361]will strengthen that which was sick: But I will keep the fat and the strong, and will feed them with judgment. I will make with them a Covenant of peace, and will cause the evil Beasts to cease out of the Land, and they shall dwell safely in the Wilderness, and sleep in the woods. And I will make the places round about my hill a blessing, and I will cause the shower to come down in his Season, and there shall be showers of blessing.

Tell me, O man! what greater care could be expected from a watchful Shepherd, or what sweeter words could I make choice of to express my unspeakable kindeness for all mankinde, for they are the Sheep that I have taken so much labour and care to preserve, they are that dear Flock for which I have spilt my blood, and lost my life, and therefore thou must not understand the words of the Holy Ghost of any material or brutish Flock; No, no, He means thee and the rest of mor­tals, and therefore He concludes, Esai. 40.11 ye are my Flock, the Flock of my Pasture are Men. They are my Sheep, and I am their Shepherd; nei­ther is it a common Pasture I promise unto them, nor the abundance of Earthly wealth, but my own Flesh and Blood which contains a vast treasure of spiritual graces, and of a peculiar Providence, whereby, as a gracious and bountiful Lord I do rule and protect my [Page 362]Spiritual Flock. All this is consonant to what another Prophet says of my great care and tender love for ungrateful mortals; He shall, says he, feed his Flock like a true Shepherd indeed; Esa. 40.11. for he shall gather the young and the weary Lambs, and carry them in his bosom, and shall gently lead the sheep that are heavy with young ones, and carry them in his arms too, if they be not able to go, what can be said more charming? The words of the Pro­phet Royal are indeed no less, for they seem to proceed from a heart throughly inflam'd with my love: The Lord says he, is my Shep­herd, & therefore 'tis impossible that I should want; having so good, and so bountiful a Keeper; He makes me to ly down in green Pastures: He leads me besides the still-wa­ters, and (which is a far greater benefit then all the rest) he has converted my Soul, and has restor'd unto her, her former beauty which was wholly lost by Sin; and now He leads me in the Paths of Righteousness for his holy names sake; I might tell thee of several other propertys which are given to me in Scripture; as that of King, because I govern, and defend my People; that of Master, be­cause I teach, and instruct them how they are to decline iniquity, and keep always within the ways of Righteousness? a Physitian, be­cause I cure them of all their distempers, as [Page 363]well Spiritual as temporal; but the sweetest name of all, and that which pleases me most, is that of Spouse, because it represents my love, and Providence to mankinde more am­ply and of greater importance to them, for being their Spouse. Gen. 2. I must forsake Father and all, to adhere unto them, and put on their nature too, so that they and I shall be hence­forth as two in one flesh: O says St. Paul, Ephes. 5.32. this is a great Mistery: But I speak concerning Christ and the Church. Jere. 3.4. 'Tis so great a miste­ry that thou and all mankinde have reason to love me above all creatures in the World, and to cry unto me, Thou art our Father indeed, our powerful protectour, the Guide of our youth, and the only keeper of our integrity; nay says St. Ambrose, St. Ambr. de Virg. thou art all things un­to us, if we be wounded, thou art a Physiti­an to cure us; if We be in a Feverish heat, thou art a fountain to quench our drought; if We be laden with iniquity, thou art the Lamb that came from heaven to take away the Sins of the World; if We be in need of help, thou art of an omnipotent power, and thou hast the Will to assist us in all our necessities: if We fear Death, thou art life everlasting: if We desire Heaven, thou art the way to it: if We be willing to avoid darkness, thou art the Light; if We want Food, thou art the life-giving bread. Tell me O Man, can'st thou [Page 364]imagine any thing in this World more glori­ous, more precious, more lovely, more ho­nourable, or more advantageous to thy Soul then to enjoy me, who am thy Creator, thy Redeemer, thy preserver, thy Lord, thy Fa­ther, thy Shepherd, thy Physitian, thy Ma­ster, thy Keeper, thy Bearer, thy Strong wall, thy Defender, thy Castle, thy Spouse, and thy All in All; What treasure can any man have in this World to confer upon his Frind that is to be compar'd to the least of all these benefits. Laetamini in Domino & exultate justi & glo­riamini omnes recti corde Ps. 32.11. The consideration hereof makes the Prophet Royal invite all the Righteous to re­joyce, and to be glad in the Lord, and all those that are upright in heart to shout for joy, as if He would say, let others rejoyce in the Riches and Honours of the World, others in the Nobility of their blood, and high ex­traction, others in the Friendship and favour of Kings and Princes, others in the excellen­cy and preheminency of their Stations and Dignitys; but ye that have God for your Lord, for your possession, for your everla­sting Inheritance, rejoyce in good earnest, & glory in the peaceable fruition of so great a treasure, for your happiness is greater then theirs, by how much God is more excellent then his Creatures, Psal. 143.11, 12, 13, 14, 15. as my Prophet declares in these words; Quit me O Lord, and deli­ver me from the hand of strange Children, [Page 365]whose mouth speaks vanity, and their right hand is a right hand of falshood: That our Sons may be as Plants grown up in their youth; that our Daughters may be as corner Stones polish'd after the similitude of a Pal­lace; that our Gardens may be full, affording all manner of store; that our Sheep may bring forth thousands & ten-thousand in our Fields, that our Oxen may be strong to labour, that there be no breaking in nor going out; that there be no complaining in our Streets, Hap­py is the People that be in such a case: Beatus Populus cui Domi­nus Deus ejus. Psal. 143.15. But He said from the very intrinsick part of his Soul, that happy, and ten thousand times hap­pier is that People, whose God is the Lord; and he gives this reason for it; He that en­joys him, is in possession of that one good, which comprehends all goodness that can be desir'd, or thought of. Let who will glory in those terene and transitory blessings, as for my part says he, I will (whilst I breath,) glory in the Lord my God alone; and so says the Prophet Habacuk too; Hav— 17, 18, 19. Tho' the fig-tree should not blossom, tho' there should be no fruit in the Vines, tho' the labour of the Olive should fail, and the fields should yield no meat, tho' the flock should be cut off from the Fold, and there should be no herd in the Stalls, yet I will rejoyce in the Lord, I will joy in the God of my Salvation. The Lord God is my strength [Page 366]and he will make my feet like Hinds feet, and he will make me to walk upon mine high Places: To the chief singer on my stringed Instruments.

These are the treasures, this is the glory which I have prepar'd even in this life for those that serve me, and I think them suffici­ent motives for all mortals to love, adore, & reverence me, who am so good and so graci­ous a Lord to them. But on the other side, 'tis a subject of great displeasure to me to see them, after all my goodness, so prone to neg­lect my Service, and run after the false and fatal pleasures of the World, as tho' I were not worthy their constant affections; But alas! It was ever so with mortals; their Ingrati­tude is as ancient, in a manner, as the very Creation of the World, for the same abomi­nation I found among the Israelites, and have tax'd them with it too, by my Prophet Jere­my; Hear ye the word of the Lord, O house of Jacob, and all the families of the house of Israel. Jer. 25.31. Thus says the Lord, what iniquity have your Fathers found in me, that they are gone far from me, and have walk'd after va­nity, and are become vain? Be astonish'd, O ye Heavens, at this horrid ingratitude! and what is it? 'Tis that my People have commit­ted two great evils; they have forsaken me in the first place, who am the plentiful foun­tain [Page 367]of living waters; and in the next place, they have hew'd out for themselves broken Cisterns that can hold no water. O ungrate­ful Generation, hear the word of the Lord! Have I been a Wilderness unto Israel, or a land of darkness. Have they already forgot­ten the several victories I gave them of their enemies, and the manifold blessings I have confer'd upon themselves for so many Ages? Is this the return they make me of all my kindeness, to tell me confidently they will come no more unto me. Can a Maid forget her ornaments, or a Bride her Attire? yet my People have forgotten me, days without num­ber, notwithstanding I am all their ornament, their glory, their beauty, and all that can be thought of to make a People happy. O man! If I did so much lament and grieve to see the People of Israel prove so ungrateful to me, as to disown me, after all the favours I heap'd upon them, which I must confess, were but temporal Blessings: how much more reason have I to be displeas'd with Christians, who have receiv'd from me so many, and such great blessings as well temporal, as spiritual, and for whom I have suffer'd the most cruel death that ever was heard of; and after all these extraordinary great favours to be slighted by them every day more then other, nay, they every moment crucify me anew with their [Page 368]wilful wickedness, Non hunc sed Barra­bam. Joan. 18.40. Nollumus hunc reg­nare super nos. Luc. 18.14. Jugum e­nim me­um suave est, & onus meum le­ve. Matth. 11.30. they willingly postpone me to a Barrabas, and tell me plainly they are better pleas'd to have the world for their Lord and Master (tho' never so deceitful and cruel,) then to be rul'd by me, whose yoke is sweet and whose burthen is both light and pleasant.

O Most gracious Saviour! Thou hast reason to be displeas'd with us indeed, hadst thou cast us off, and absolutely given us over into a reprobate Sense, Video me­liora, pro­boque; de­teriora se­quor. Ovid. our ingratitude has deserv'd it; We have often experienc'd the tenderness of thy love to us, and there is not a day, nor an hour, no, nor a moment of our life but receives the bountiful influ­ences of thy Paternal Providence; We know likewise that thy yoak is sweet and that thy burthen is both light and pleasant: Psa. 83.11. We are also convinc'd that a day in thy Court is bet­ter then a thousand spent in the World, and that it were more for our Souls advantage to be a Door-peeper in thy house, then to dwell in the Tents of wickedness, yet notwithstand­ing all our knowledge of thy goodness, and of the World's falshood, baseness, and horrid deceits; We blinde and graceless Wretches will forsake thee to serve so cruel a Master, [Page 369]who will undoubtedly deal with us after all his ample promises of great Fortunes, vast Treasures, rare Pleasures, just as the ungrate­ful Laban did with poor Jacob, he made him to slave full Seven years to purchase the fair Rachel, Gen. 19. and in the conclusion He gave him for all his extraordinary pains and labour but a blinde, deform'd and ill shap'd Leah. To this Man the World will promise long life and health, and cuts him off in the flower of his Age; to another, He will promise Wealth and promotion, and after a deal of slavery to attain it, he is still in the same station no bet­ter then a beggar: He inspires another with great designs, he will push him on to struggle for a Crown, and when he comes to it, he throws him into a precipiece with more hast and worse luck, and breaks his neck into the bargain. To another He will promise a great fortune by Marriage, but when he is possess'd of the Lady, and thinks himself happy for ever; he findes himself more unfortunate then before, for in lieu of getting Wealth by her, he loses what he had of his own, and is clapt into prison to boot, for her debts. If I should traverse the circuit of the World, be­hold Countrys, view Provinces, look into Cities, enter into private Houses, and to the Pallaces of Princes, I shall hear nothing else but lamentable complaints of the Worlds de­ceits; [Page 370]one will deplore the loss of his plen­tiful Estate, another the sudden death of his Eldest Son contracted, and ready to be mar­ry'd to a great Fortune. Another mourns for the loss of his Daughter and of her great Por­tion too, whereof he can't avoid the pay­ment, and that adds mainly to his great sor­row. Another will tell me that he spent much mony in courting a rich Widdow, in hopes, to purchase a good Estate with the products of her considerable Joynter, and that (to his utter destruction) she dy'd as soon as he was marri'd to her: This Lady will lament that she was depriv'd of her first love; another, that she has very bad success in her Lovers, for they do all slight her. The Merchant will complain of a great loss he had at Sea; The Soldier, that he is not prefer'd according to his deserts, and withal, that he is like to starve for want of his pay. The Usurer will tune up his pipes to the loss of ten per Cent. and of his principal too, which was very consi­derable. In fine, there's no state or conditi­on but will have something, or another to say of the Worlds deceits.

Can there be a greater deceit then what We see dayly before our eyes? The World does promise renoun, and everlasting fame to all his Followers; yet we see they are no sooner dead then forgotten. There's not one, [Page 371]of a hundred thousand of those gallant sparks (which have made a great figure in this World when living) now remembred: no, nor once nam'd. What is become of all those renown'd Heroes, those famous Generals, those superiour Officers, those marshial Cap­tains those stout and desperate Soldiers, those learn'd and wise Councellours, those Emi­nent Dukes, those great Princes, those pow­erful Kings, and Emperours, those excellent Queens, those worthy Lords and Ladys? who remembers them now? or who once thinks of them? not one, their memory has pe­rish'd with their life, to fulfill the Pro­phets prediction of 'em; and to accomplish the words of Job, Perijt me­moria co­rum cum sonitu. Psal. 9.8. Job. 20.8. Psal. 1.4. their remembrance shall be as Ashes trodden under foot; and those of ho­ly David; they shall be as dust blown abroad with the wind. Paul one of the first Hermits, liv'd forescore and ten years in a Wilderness, and during so long a time he never convers'd with Men, nor knew any of the World's in­trigues, He made himself altogether an Ali­en to it, yet the World remembers him still and honours his memory too; whereas all those great Persons, I but now mention'd, that made it their chief business to know, and to be known to the World, are now clearly forgotten; so that I may very well compare it to a covetous and forgetful Host, who if he [Page 372]sees his old Acquaintance pass by his Inn in a poor condition, He takes no notice of him, and if the old Cavalier should repine at his strangeness to him, and tell him that he was formerly a very good Customer to his house, his reply will be, that he believes so, but so many comes that way, that he does not take notice of all; such an Inn-keeper must be dealt with, as St. Paul, and others of the same Spi­rit, dealt with the World, We must use him ill, and take no notice of him, but pass by him without giving him so much as a bare sa­lute, this is the only way to oblige him to re­member us, and make him speak of us too, very often, tho' We should be in another Country, or perhaps rotten in our graves.

The World was never better set forth in it's own colours, then by a certain learned Author who tells me, that it seems to the eye noble, goodly, fair, friendly, free, and gor­geous; but when it comes to the proof, We finde it's qualitys quite contrary, and are ex­perimentally convinc'd, that it is a meer shad­dow, a perfect smoake, and a fine Image of plaister-work, that is full of old rags and patches within side. And this makes St. Au­gnstin cry out, Aug. 13. Medit. O most miserable and deceit­ful World! Thy grief is true, but thy delight is false; thy sorrow is certain, but thy plea­sures are much of thy own nature, fading, [Page 373]failing, vain, and altogether uncertain: Thy pains are permanent, but thy repose false, & transitory: Thy toils are intollerable, & thy rewards are most contemptable: Thy pro­mises are great and Princely, but thy pay­ments are beggarly: Thy miseries are void of consolation, and thy happiness is mingled with all kinde of misery.

A man will easily discover the manifold mi­series of the World, if he stands above it, or far off from it, even as a mist is better seen at a distance, then close by it; It's therefore that virtuous and godly men have an absolute ab­horrence of it, because that in their eminent Station, they have a ful prospect of all its va­nitys; but whosoever has any commerce with it, the first entertainment he is to expect, is to be led blindfold with the prosperity there­of, that he may not see the misery of his own condition, nor the way to better himself; & in this case the world deals with his silly fol­lowers, even as the Raven does with the poor innocent Sheep, the first thing he does before he tramples on his back, is, to strike out his eyes, that he may not see the way to escape his tyranny.

This is exactly the world's practise; no sooner has he bereft his poor & wretched Citi­zen of his Spiritual Sight, Matth. 4. and put him in that distress'd condition, that he knows not how [Page 374]to judge between good and evil, vanity and verity, true and false pleasures, but he works him asleep, bindes him sweetly, and deceives him pleasantly, torments him in great peace and rest; gives him a Proud Spirit, which shall place him upon the Pinacle of greedy Ambition, and thence shews him all his allu­ring dignitys, and charming Preferments. The Worlds projects do not end thus, He has his deceitful Merchants, that when they make sale of their Cloth and other goods, shew the first and last part of them, but will not admit the buyer to view, search and see throughly, lest he should discover the cheat. He has se­veral hundreds of false Prophets at his com­mand to flatter, and divert him, (as they did Achab) from hearing Michael's counsel, 1 Reg. 22. or ta­king any notice of the torments of his Con­science, that tells him of the dangerous state of his deluded Soul. He has a thousand slie and cunning fishers that will lay pleasant baits to draw him into further mischief. He has a thousand times more Strumpets of Babylon at his pleasure then Solomon had of Queens and Concubines, Apoc. 17. and these he imploys to present him provoking liquours out of their golden Cups. But alas! 'tis a draught of deadly poi­son to their Souls. Jud. 4. He has at every door of his enchanted Pallace, an alluring Jael to en­tice him to take off his fatal delights and plea­sures; [Page 375]each of them having their hammer & nails, to drive through his brains when he is in a fast sleep. 2. Reg. 1. He has also a flattering Joab in every corner ready to imbrace him with one arm, and murther him with the other, Matth. 24. and a false Judas likewise, to give him a kiss, & be­tray him at the same time to such enemies, as will take delight to torment him. O my Soul! Jo. 21. let us fly with all speed from so perfidious, so pernicious, and so dangerous an Enemy, for if We should love him, he will hate us, if we should put our confidence in him, he will cer­tainly deceive us: If we should serve him, he will afflict us: if we should honour him, he will debase us: if we should be of his faction, he will undoubtedly damn us: In fine, if We should be so enamour'd with the World, as to love, and adore it more then God himself, & should we make our selves his absolute slaves to be the more in his favour, he will certain­ly prove another Nabal to us at the fag end of our mortal life, and give us the same an­swer, and the same entertainment as he gave to David, and to his Servants, that is, 1 Reg. 25. to send us into the next world with a surly kick for all our pains taken in his Service, and with a who is David, or who is the Son of Jesse, that I should know him. Let us therefore my Soul! take notice of Davids advice to all mor­tals, and look upon the World hereafter [Page 376]not only as a lyer, but a meer Impostor, let us then fly from all it's pleasures and trea­sures, and principally, because thou hast O Lord, Psal. 4. Matth. 3. Grego. hom 5 in Evang. call'd them thorns, as indeed they are; for even as a Man when he is cast naked a­mong thorns, can't chuse but have his body rent, and torn, and made bloody: So any worldly mans Soul harrass'd with the mani­fold cares and thoughts of heaping up wealth, must be strangely perplex'd with the restless pricking of the same, neither can she be free from mortal wounds, having so many strong temptations and pressing allurements to bring her to Sin. We have a vulgar story whose moral part shews that Riches cannot be pos­sess'd without anxiety and great care, A cer­tain man of a mecanick calling, having no­thing to support himself and family but what he purchas'd by his honest labour, liv'd not­withstanding very merrily; and urter'd day­ly so many pleasant strains, as evidently avere the products of a minde not only easy, & con­tented, but void of all tormenting care. This being observ'd by an Usurer, (a dayly witness of his poor but happy life) that was not a lit­tle amaz'd to see him so necessitous, and with­al so merry; he resolv'd to try whether mony would allay, or increase his mirth. And there­upon convey'd a hundred pound into his homely habitation, really thinking, that Sum [Page 377]would augment the poor mans mirth to ex­cess; but the conclusion was directly opposite to his expectation, the man quits his business, is imploy'd in counting his new-found trea­sure; he sung no more that day, nor did the night give him any rest, only the opportuni­ty to muse more deliberately how he should dispose of his Cash, a thousand projects pre­sent themselves: either to inlarge his shop, or to take a whole house and to improve his wealth by letting of lodgings; now he was for purchasing a spot of ground to build up­on, and immediately for putting it to interest in order to prefer his Children; in the morn­ing he returns to his usual business, but 'twas so heavily and with so dejected a countenance, that his neighbours admir'd at the sudden change of the man, and ask'd him what he ail'd, and what the cause might be that inter­rupted them the hearing his delightful and merry voice that morning above all others: among the rest the Usurer came to see him, & hearing what moan his neighbours made for his so sudden melancholiness, he beg'd their excuse expressing himself sorry that the man had lost his mirth, that was so recreative and pleasant to them, demanding withal his bag of mony, which he left there the day before; what said the poor man, does that treasure be­long to you? why then take it in Gods name, [Page 378]for had it stay'd longer with me, I should cer­tainly have run mad: No sooner was he quit of his Mammon, but he clear'd his brows, tun'd his voice, and return'd to his business & merry notes.

This is an argument that Riches bring trou­ble and affliction with them, Eccl. 1, 2, 3, 4. Phil. 4. and Solomon the wisest of men confirms it; and St. Paul avers that where the love of Riches is once settl'd, the peace of God is utterly excluded; and this is a greater loss then our understand­ing can comprehend; in a word that man who puts his heart in his treasure has a restless Soul, and this is the greatest misfortune incident to mankinde. He is like a Clock, (which when winded up) will never leave it's motion till the weights be down, 'tis the same with him; his mind will never be at rest whilst so many cares, and anxietys possess it, which are to it, as weights to a clock that keep it always going; so when others are in their sweet re­pose, he is breaking his brains contriving how to manage his money to the best advantage.

Of all the Plagues that God was pleas'd to impose upon the Egyptians for their ma­ny and grievous sins; Exod. 8. that of the flys was most intollerable because they were so cruelly tor­mented by the very creatures they had ador'd for Gods; I may say the same of worldly men, that of all the Miserys and troubles which [Page 379]God lays upon 'em for their offences, this is one of the greatest, to be tormented and grievously perplex'd with the cares even of that thing, which they adore as their God, and in which they place their chiefest feli­city: And let them use all their skill to for­get these cares, they can't possibly expell them; and this adds much to their great disaster: no, they will assault them in the morning, and shall bear them company all day, neither shall they leave them at night, no, they will enter the bed with 'em, and deprive them of rest, they shall be the sub­ject of their dreams; Qui nocte nec die non da­bunt re­quiem. Jer. 16. Quia ab­stuli pa­cem a po­pulo isto, dicit Do­minus, & misericor­diam, & miseratio­nes. Jer. 16. so that I may well com­pare them to those unmerciful Tyrants, wherewith thou O Lord, dost threaten the wicked by thy prophet, which shall allow them no comfort or ease, either night, or day. This is a very great affliction I confess, and the only reason hereof, is, that thou hast taken away thy peace from so terrene a Peo­ple, plung'd so extreamly in their pleasures, without the least care of their Souls, or thought of heaven; and therefore have they merited a divorce from thy mercy, and a con­tinuance of their deplorable state even with­out hopes of thy commiseration.

And really (if I give credit to what the Prophet Esay says of them) their condition is so bad; Esai. 59. that it can't be better express'd [Page 380]then by his own words. They put their trust in things of nothing says he, and do talk of vanitys: They conceive labour and bring forth iniquity: They break the eggs of Ser­pents, and weave the webs of Spiders: He that shall eat of their eggs shall dy; and that which is hatched thence shall be a Cocka­trice. Their webs shall not make cloth to co­ver them, for that their works are unprofi­table: and the work of iniquity is in their hands. There's not a word in all this, the Prophet's description of the Rich of this World, but contains a mystery: by the first, that they put their trust in things of no­thing, we may very well conceive the va­nity of Riches, which if enjoy'd to day, to morrow they may be snatch'd from us, and perhaps our lives too, for lucre of them: And he who takes them from us, may like­wise lose them soon after with the same da­mage, if not a greater, I mean his Soul's loss for ever. They conceive labour, O what a deal of toil do poor worldlings take to heap up treasures, how many perilous voiages to the East, and West-Indies, how many tedi­ous journeys by land, to this and that other Fair, how many dangers of being rob'd, and of losing their lives too? Day and night they are afraid of Thieves; nay, they dare not trust their own Servants, no, nor their [Page 381]Wives, with the keys of their treasures for fear they should rob them of their mo­ney; and if any thereof be taken away, O what an angry countenance will he put on! what curses, what Imprecations will he make? What a consternation will the whole Family be in? every one striving to clear himself, will make his earnest Address to the Conjurer; and as he is apt to tell lyes, being so great a familiar with Lucifer, he may make the innocent criminal, and the criminal inno­cent; for with him favour goes by bribing, and he that gives him most, shall have his best word, tho' he were the greatest Knave in the whole Pack: this is the labour, now let us hear th'Iniquity it brings forth, is there not a wo pronounc'd to them, which draw ini­quity with the ropes of vanity? The same Prophet says that they break the Eggs of Ser­pents. Pliny the naturalist tells us, (and our own experience confirms it,) that the bird which sits upon the eggs of a Serpent, by breaking and hatching them, brings forth a venemous brood that will most certainly be the utter destruction of her self. 'Tis even so with a man that sits (as it were) in brood upon his Riches, and does affect them over­much; they will certainly be the death of his Soul, and in the interim will make him a most miserable wretch whilst he lives in [Page 382]this World, always in fear of losing them; for they are as apt to change Masters, as the Spiders web is to be broken with the least puff of Wind: this wants no confirmation, for the man in the Gospel ratifys it, who with excessive care and labour had gather'd so vast a quantity of Riches, that he was forc'd to pull down his old barns and build new to lay them in: and when that was done, he bids his Soul enjoy her self, being really perswaded he should live splendidly and fare sumptuously upon them many years; but his Soul was snatch'd that very night from him, and all his great preparations were useless to him. This inconstancy of Worldly wealth occasion'd the said prophet to say, that the webs of those weavers shall not make cloth to cover them withal, nor shall their works be profitable to them, and that none but the works of Iniquity should remain in their hands: whereby he lets us know that who­ever loves, and follows these vanitys, shall certainly load his Soul with so great a bur­then of iniquity, that he will sink into the very lowest Hell, where those who had glut­ted themselves with the World's pleasures & delights shall be grievously tormented, and then they will know that their riches were thorns indeed, that not only rent their hearts in this World, but will wound their Souls e­ternally [Page 383]in the other. These thoughts are now far from their minds, but when their glass is spent, & that grim Death appears unto them, O how bitter will the remembrance thereof be unto those men that have plac'd all their happiness in Riches? What a grief was it to Alexander the great, O Mors quam a­mara est memoria tua homi­ni habenti pacem in­divitijs su­is. Eccl. 41. that had conquer'd most part of the World in less then twelve years, to see himself seiz'd on by Death, and Sum­mon'd to appear before thy most dreadful Tribunal, when he desir'd most to live, and tast of the joy and delight of all his victories? What a heart-breaking will it be to those that employ all their time in building of houses, purchasing estates, increasing riches, procuring dignities, making up matches, laying out vast sums to use, when they shall see them­selves, even as so many Princes Mules, dis­charg'd of their treasure, and turn'd off with backs gaul'd into some nasty stable, nay, it will be far worse with them, for after their long travelling in this World, loaden with gold and Silver; which had extreamly gall'd their wretched Souls, they shall be disbur­thened at the day of death, and sent away with their wounded consciences to the dark and loathsome Stable of Hell, there to conti­nue for an Eternity. O my Saviour? these considerations well meditated, are able to mollify a heart of Steel, to move any man to [Page 384]a true repentance of his past follys, to breed in him an abhorrence of the world, and of all its vanitys, and make him resolve to employ the remainder of his days in thy Service, that art absolutely the best of Masters, and whose rewards to thy faithful Servants are far sur­passing the pleasures & treasures of this delu­ding world, as thou dost exceed the creatures, Eternity, the Time, & the eternal joys of thy heavenly Court, the short and transitory joys and delights of this Land.

HE must be a most perverse and hard hearted man indeed, that will not love me after all the several benefits, and manifold favours which I have confer'd even in this life upon the generality of mankinde, which are in a manner nothing to what I have pre­par'd for my Elect in the other, for these are so incomprehensibly glorious, that eye has never seen, nor ear has ever heard, neither is man's understanding capable of conceiving their excessive greatness; for I am by nature infinitely good, amiable, and liberal, conse­quently what I have promis'd, prepar'd, and decreed from all Eternity to bestow upon my Elect, must be no less then my self (objective) as your Divines call it and (formaliter) the [Page 385]most clear, the most delicious, the most plea­sant, the most blessed union, and fruition of my divine Essence for all Eternity. O the Im­mense, the inestimable, the glorious, the Inter­minable felicity of a blessed Soul! that shall live and reign with God who is infinite in beauty, in glory, in power, in wisdom, and in finite in all his Attributes, that shall enjoy clearly, and without any interruption his blessed Vision, so unspeakably comfortable, & satisfactory to all her senses, and this too for an Eternity! A God likewise, that is the a­bundant headspring of all delights, the inex­haustible fountain of all goodness, the most opulent treasury of all riches, pleasures, Joy, Perfection, and of all things desirable, or ne­cessary to compleat her everlasting happiness! This is the essential and principal reward of the Blessed. But besides these, there are other innumerable joys, which I call Secundary re­wards, and these are also so great, and so many, that they do absolutely transcend all measure, and number, and wilt thou not O man! love a God, who has lov'd thee gratis, and to that excess, as to give thee himself, & all that's in his power. A God that most mer­cifully lov'd thee, when thou wert in actual rebellion against him; wilt thou not love the Eternal Father who in the excess of his love for thee did not spare his only and dearly be­loved [Page 386]Son, but deliver'd him into the power of most cruel Enemies that crucify'd him; & this was for thy sins alone, as well as for those of all mankinde? wilt thou not love him that has by the effusion of his most precious bloud free'd thee from the power, and unspeakable an­guishes of Hell, and it's eternal torments, to place thee in the most happy company of his beloved in glory? wilt thou not love him who has chosen thee even before the worlds Creation, who has call'd thee by his Grace, and has predestinated thee in Christ from all Eternity? wilt thou not love me who am the only Son of God, in whose Faith, and Grace thou liv'st, who has lov'd thee, who has suf­fer'd for thee, who has call'd thee to his Ser­vice, who has redeem'd thee from the intol­lerable burthen of the Old Law, from the damnable yoke of Sin, and from the everlast­ing thraldom of Hell. O man! Wilt thou not love me who am so fervent a lover as to purchase thy lost Soul, not with the Worlds contemptible Coin, Gold or Silver, but with the most precious and Sacred bloud of my whole body. Wilt thou not love me who am thy Creator, thy Saviour, and Judge, and who was in mercy pleas'd to become thy Brother and Advocate too; nay, I am so much in love with thee, that the day before I departed the world, I bequeath'd unto thee [Page 387]my most precious body and bloud to seed thy Soul, as a perpetual monument of my tender affection to all mankind. In fine, wilt thou not love me, who besides the aforesaid Mercys, Benefits and Blessings, have given thee so com­passionate, and so potent a Mediatrix in Hea­ven, as is my most dear and Superexcellent Mother; Saluted before my conception in these very words by my Angel, Ave gratia plena. Luc. 1.28. Hail Mary full of Grace, the Lord is with thee, Blessed art thou among Women, Blessed is the fruit of thy Womb. Since I the Essential truth do affirm this, they must be impertinent and repro­bately Wicked, who deny her that Special Prerogative.

Thou shouldst love as much the Holy Ghost, for by his Wisdom thou wert Created, and by his Providence thou wert govern'd, in so much, that thou can'st not produce one meri­torious act without his divine Inspiration, or actual motion. Therefore 'tis his gracious goodness which gives thee the Will, and the Power to perform any good thing, 'tis He that is pleas'd to inhabit, illnstrate, and inflame thy heart with an ardent desire of thy eternal Salvation. In a word, thy Obligation to love and honour the most glorious Trinity, is the very same, as thou hast to each Sacred Person therein contain'd; It being the sole Source and cause of thy eternal Happiness. For what [Page 388]the Father, the Son, and the Holy Ghost have done, the very same thing has the Blessed Trinity done; being but one & the same God in those three distinct persons.

O Man! shall not all these powerful motives replenish thy Soul with divine love, even as the Dew of Heaven doth fill the Vegetives with vivifying juice, or shall not this make my grace shine in thy Soul, as Davids burning Lamps of affection, Psa 63.5. which no terene waters could ever extinguish! I say in thy Soul, that it may disperse those filthy vapours of carnal affections, which have in a manner lul'd her into a Lethargy; And as thou wert created to enjoy the fellowship of Angels, let these demonstrations of all my Favours to mankind in general, and to thee in particular, kindle such a fire of divine love in thy Soul, as when she departs thy body, she may ascend to Hea­ven in it's aspiring flames. Nolite vo­eare vobis Patrem su­per ter­ram, unus est enim Pater ve­ster in cae­lis. Mat. 23. Hast thou not heard what I say in the Gospel to thee, and to all men; that ye should not rely upon them ye call Father on Earth; for you have but one only Father, who is in Heaven, and is really so in a far more eminent degree, then is ei­ther Carnal, or Spiritual Father whatever: For from him thou didst receive thy Soul by his immediate creation; and whatever advan­tage thou hast of nature, from thy Parents, or from the Concurrence of any celestial and Se­cond [Page 389]causes, thou receivedst the same eminent­ly from Him, who is the Principal Authour of all things, (Sin only excepted.) Thy Phi­losophers confirm this, for they tell thee that every prime and Original cause does influ­ence the effect more then any second cause whatever. Omnis causa pri­ma plus influit quam quaecun­que causa secunda. Arist. Ex quo omnis pa­ternitas in Caelis & in terra nominatur Ephes. 3.15.

If thou by all Laws, Natural, Divine, and Positive art strictly commanded to love, re­verence, honour and obey with all submission thy carnal Parents, how much more oughtest thou to love, honour, adore and obey thy Heavenly Father, who is the Original of all Paternitys, as well in Heaven, as on Earth, and from whom all causes have their action, their motion, and their Fecundity. The re­misness and frequent failings of all mortals in this their incumbent duty, gave me occasion to make this sorrowful complaint; Malac. 1.6. the Son does hear his Father, and the Servant does both fear and obey his Lord, and Master; If I be then the Father of mankinde, where's their love, their respect, and obedience to me? And if I be their chief Lord, and Master, where's their fear and dread of displeasing me, and transgressing my commandments? My Apostle seems to admire, so great a neg­lect; we have had says he, Hebr. 12.9. for our Tutors Fathers of the Flesh, and to those We have paid all submission and reverence; and shall [Page 390]not We give a far greater respect to our Fa­ther in Heaven, by whom, and from whom. We have our being, and preservation? If e­ven the very Heathens accounted it a most a­bominable crime in Children not to obey their Parents, or to despise them, and not regard their commands and counsels; and if in the old Law I have order'd all contu­macious, Levit. 20.9 rebellious, and Avaritious Children to be even ston'd to death without any fur­ther Process, how much more nefarious a crime it is, to be refactory to the omnipotent God and Father, and to be so great, and so cruel a rebell to him, as to crucify him every moment in his dearly beloved Son? This is so hainous an offence that I can't but resent it, and say by my Prophet, will a man rob God of his honour, and of all his Prerogatives; this is the common injury which the genera­lity of mankinde has done unto me, for they have indeed rob'd me, even the whole gene­ration of them.

Hear, O Heavens, and give ear, O Earth: I have nourish'd & brought up Children, & they have rebell'd against me The Ox knows his owner, Esai. 1, 2, 3, 4.23. &c. and the Ass his Masters crib: But Israel does not know me, neither does my People consider me. Ah! Sinful nation that they are, a people laden with iniquity; a seed of evil doers, Children that are cor­rupted [Page 391]themselves, and greater corrupters of others; they have all forsaken the Lord, they have all provok'd the holy one of Israel unto Anger. Their Princes are rebellious, and the companions of Thieves: Every one loves gifts, and follows after rewards; they judge not the Fatherless, nor does the cause of the Widdow come unto them. But I will ease me of my Adversarys, and revenge me of mine Enemies; then shall come the utter destructi­on, and ruine of all Transgressors, and Sin­ners; and they that have forsaken me to fol­low the World and it's unlawful pleasures, shall be wholly consum'd. They shall be as an Oak whose leaf fades, Psal. 20, 9. and as a garden that has no water; They shall be as Tow and Fire; and shall both burn together, and none shall be able to quench their flames, & to fulfil the words of my Prophet, I shall make them as a fiery oven in the time of my Anger; I shall swallow them up in my wrath, and the fire shall devour them.

Soli Deo honor & gloria.